The Cosmic religion of the future - Albert Einstein
Albert Einstein claimed God can be conceived only through the “rationality or intelligibility of the world which lies behind all scientific work of a higher order.”
“The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas 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.”
Cosmic religious feeling
“It is very difficult to elucidate this [cosmic religious] feeling to anyone who is entirely without it... The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it.”
“I am of the opinion that all the finer speculations in the realm of science spring from a deep religious feeling, and that without such feeling they would not be fruitful. I also believe that, this kind of religiousness, which makes itself felt today in scientific investigations, is the only creative religious activity of our time.”
“I maintain that cosmic religious feeling is the strongest and noblest motive for scientific research.”
Scientific workers are the profoundly religious people
“Only one who has devoted his life to similar ends [scientific research] can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.” (Albert Einstein, Religion and Science)
Unity attained with the deepening of scientific research - Rudolf Steiner
“The history of our spiritual life is a continuous seeking after union between ourselves and the world.”
“Only when we have made the world-content into our thought-content do we rediscover the connection from which we have detached ourselves. We will see later that this goal can only be reached when the task of the research scientist is understood much more deeply than is usually the case.” (Rudolf Steiner, The Philosophy Of Freedom ch. 2.0)
The Philosophy Of Freedom's Religious Elements
What the religions call God, we call the idea
To investigate the essential being of a thing means to begin at the center of the thought-world and to work from there until a thought-configuration appears before our soul that seems to us to be identical to the thing we are experiencing.
When we speak of the essential being of a thing or of the world altogether, we cannot therefore mean anything else at all than the grasping of reality as thought, as idea.
In the idea we recognize that from which we must derive everything else: the principle of things. What philosophers call the absolute, the eternal being, the ground of the world, what the religions call God, this we call, on the basis of our epistemological studies: the idea.
Everything in the world that does not appear directly as idea will still ultimately be recognized as going forth from the idea. What seems, on superficial examination, to have no part at all in the idea is found by a deeper thinking to stem from it. No other form of existence can satisfy us except one stemming from the idea. Nothing may remain away from it; everything must become a part of the great whole that the idea encompasses.
By taking possession of the idea, we arrive at the core of the world. What we grasp there is that from which everything goes forth. We become united with this principle; therefore the idea, which is most objective, appears to us at the same time as most subjective. (Goethean Science IX Goethe's Epistemology)
In thinking we are the All-One Being
There is only one single concept of "triangle." It is quite immaterial for the content of this concept whether it is in A's consciousness or in B's. It will however be grasped by each of the two minds in its own individual way.
This thought conflicts with a common prejudice which is very hard to overcome. The victims of this prejudice are unable to see that the concept of a triangle which my mind grasps is the same as the concept which my neighbor's mind grasps. The naive man believes himself to be the creator of his concepts. Hence he believes that each person has his private concepts. One of the first things which philosophic thought requires of us is to overcome this prejudice. The one single concept of "triangle" does not split up into many concepts because it is thought by many minds. For the thought of the many is itself a unity.
In thought we have the element which welds each man's special individuality into one whole with the cosmos. In so far as we sense and feel (perceive), we are isolated individuals; in so far as we think, we are the All-One Being which pervades everything. This is the deeper meaning of our two-sided nature. We are conscious of an absolute principle revealing itself in us, a principle which is universal. (The Philosophy Of Freedom ch. 5.8)
Becoming aware of the idea within reality
The objects of thinking are ideas. Inasmuch as thinking takes possession of the idea, thinking fuses with the primal ground of world existence; what is at work outside enters into the mind of man: he becomes one with objective reality in its highest potency. Becoming aware of the idea within reality is the true communion of man. (Goethean Science VI Goethe's Way of Knowledge)
The preceding discussion shows clearly that it is futile to seek for any other common element in the separate things of the world, than the ideal content which thinking supplies. All attempts to discover any other principle of unity in the world than this internally coherent ideal content, which we gain for ourselves by the conceptual analysis of our percepts, are bound to fail. Neither a personal God, nor force, nor matter, nor the blind will (of Schopenhauer and Hartmann), can be accepted by us as the universal principle of unity in the world. These principles all belong only to a limited sphere of our experience. Personality we experience only in ourselves, force and matter only in external things. The will can be regarded only as the expression of the activity of our finite personalities. (The Philosophy Of Freedom ch. 5.9)
written by Rudolf Steiner in 1888 and titled “Credo” which means, “What I believe”.
(the idea is the spirit, immortality in this life, divine voice of the idea,
eternal deeds, devotion, spiritual love, entering the divine life)
1. The world of ideas is the primary source
The world of ideas is the primary source and sustaining principle of all existence. Within it is never-ending harmony and joyous tranquility. Existence not enlightened by it, would be dead and lifeless, and would have no part in the wholeness of the world. Only that which stems from the idea has meaning as part of the universal tree of creation.
2. The idea is the spirit
The idea is the spirit, which is clear and lucid in itself and independently sufficient in itself. The individual must have the spirit within, otherwise he will drop from the tree like a withered leaf, and would have existed for no good reason, and without purpose.
3. Longing for the idea
The human being feels and recognizes himself as an individual when he becomes fully conscious. In the individualization process there is implanted within him a longing for the idea. This longing drives him to overcome his separateness and to let the spirit come to life within him, and to be in accord with it.
4. The divine voice of the idea
Everything that is selfish, that makes him a separated being, this he must shed and cast away, for it is this that darkens the light of the spirit. The egotistic self desires only to follow his sensual lust, instinctive drives, greed, and passions. He must root out this selfish will, and instead, as an individual, seek what the idea wants, the spirit within. Let the individuality move there, and follow the voice of the idea within, because only the idea is divine.
5. Eternal deeds
What one wills as a separate-being, is an insignificant point in the circumference of the universe as a whole. It is without value, and therefore worthless, fast disappearing within the flow of time. Whatever one wills in the spirit is in the center, because the central light of the universe lights up within us. Such a deed is independent of time.
6. Living in world harmony
When we act selfishly in isolation, we lock ourselves out from the closed chain of creation, and separate ourselves off. When a human being acts in the spirit, he lives ever more into the universal working of the world. The banning from oneself of all self-centeredness is the foundation for the higher life.
7. Immortality in this life
Whoever deadens the egotistical within himself, lives in eternal existence. To the extent to which we can let the selfishness within us die, to that extent we are immortal. That which is mortal in us is selfishness. This is the true meaning of the saying: “he who does not die before he dies finds extinction when he dies.” This means, whoever does not end egotism during his lifetime, plays no part in the universal life, which is immortal. A person who has never existed within this greater life, has never experienced true existence.
8. The search for knowledge is devotion to the universal in thought
There are four fields of human activity in which the human being devotes himself to the spirit, while giving up selfish activity: science, art, religion and the loving devotion, spiritually, to a personality. Whoever does not live within one of these four activities, does not live at all. The search for knowledge is devotion to the universal in thought, art is devotion to the universe in beholding, religion in the depths and breadths of the soul, and dedicated love is devotion with all ones’ spiritual forces directed to something, someone that appears to us as a treasured member of the universal whole.
9. Spiritual love; love of knowledge, ennobles our being
Knowledge is the most spiritual form of selfless devotion, love is the most beautiful form. For love is truly a heavenly radiance shining into ordinary daily life. Sacred, truly spiritual love ennobles our being to its inmost core; it uplifts all that lives within us. This pure and holy love transforms our whole being into something that is in touch with the world spirit.
10. Spiritual love carries the breath of divine life to the most repulsive regions
To love, in this most exalted sense means to carry the breath of divine life into regions where only the most repulsive egotism and the most disrespectful passions are found. One has to know something of the holiness of love before one can speak of spirituality.
11. Freedom is to enter the divine life of the ideal
If a human being has made his way out of the separated condition, through one of these four fields, and entered into the divine life of the ideal, then he has reached that for which the seed of longing was placed in his heart; the union with the spirit. This is the true destination of the human being. Whoever lives in the spirit lives freely, for they have removed themselves from subordination. Nothing can compel him or her to act, other than what he wishes to be freely compelled by because he recognizes it as the highest calling.
12. Let truth be lived
Let truth be lived: lose yourself to find yourself once again in the spirit of the world!
Desire for knowledge
However abundant the gifts which we have received, still more abundant are our desires. We seem born to dissatisfaction. And our desire for knowledge is but a special instance of this unsatisfied striving. Suppose we look twice at a tree. The first time we see its branches at rest, the second time in motion. We are not satisfied with this observation. Why, we ask, does the tree appear to us now at rest, then in motion? Every glance at nature evokes in us a multitude of questions. Every phenomenon we meet presents a new problem to be solved. Every experience is to us a riddle. We observe that from the egg there emerges a creature like the mother animal, and we ask for the reason of the likeness. We observe a living being grow and develop to a determinate degree of perfection, and we seek the conditions of this experience. Nowhere are we satisfied with the facts which nature spreads out before our senses. Everywhere we seek what we call the explanation of these facts. (The Philosophy Of Freedom ch. 2.0)
Love of knowledge (reach feelings up to the region of the ideal)
Our life is a continual oscillation between our share in the universal world-process and our own individual existence. The farther we ascend into the universal nature of thought where the individual, at last, interests us only as an example, an instance, of the concept, the more the character of something individual, of the quite determinate, unique personality, becomes lost in us. The farther we descend into the depths of our own private life and allow the vibrations of our feelings to accompany all our experiences of the outer world, the more we cut ourselves off from the universal life. True individuality belongs to him whose feelings reach up to the farthest possible extent into the region of the ideal. There are men in whom even the most general ideas still bear that peculiar personal tinge which shows unmistakably their connection with their author. There are others whose concepts come before us as devoid of any trace of individual coloring as if they had not been produced by a being of flesh and blood at all. (The Philosophy Of Freedom ch. 6.8)
Strive to live according to the principles of human flourishing: a science of freedom
(found in The Philosophy Of Freedom and elsewhere)
 I am under no illusion concerning the characteristics of the present age. I know how many flaunt a manner of life which lacks all individuality and follows only the prevailing fashion. But I know also that many of my contemporaries strive to order their lives in the direction of the principles I have indicated. To them I would dedicate this book. It does not pretend to offer the "only possible" way to Truth, it only describes the path chosen by one whose heart is set upon Truth. (The Philosophy Of Freedom ch. 0.6)
Thought training in the realm of pure thought
The reader will be led at first into somewhat abstract regions, where thought must draw sharp outlines if it is to reach secure conclusions. But he will also be led out of these arid concepts into concrete life. I am fully convinced that one cannot do without soaring into the ethereal realm of abstraction, if one's experience is to penetrate life in all directions. He who is limited to the pleasures of the senses misses the sweetest enjoyments of life. The Oriental sages make their disciples live for years a life of resignation and asceticism before they impart to them their own wisdom. The Western world no longer demands pious exercises and ascetic practices as a preparation for science, but it does require a sincere willingness to withdraw oneself awhile from the immediate impressions of life, and to betake oneself into the realm of pure thought. (The Philosophy Of Freedom ch. 0.7)
Study of The Philosophy Of Freedom is thought training
The primary purpose of my book is to serve as thought training, training in the sense that the special way of both thinking and entertaining these thoughts is such as to bring the soul life of the reader into motion in somewhat the way that gymnasts exercise their limbs.” (Rudolf Steiner on His Book "The Philosophy of Freedom")
Catharsis of the emotions
Catharsis is an ancient term for the purification of the emotions by means of meditation and concentration exercises. If a reader takes this book as it was meant and relates to it in the way a virtuoso playing a composition on the piano relates to its composer, reproducing the whole piece out of herself, the books organically evolved thought sequence will bring about a high degree of catharsis. (Steiner's lectures on the Gospel Of St. John)
The human individual is the source of all morality and the center of all life. (The Philosophy Of Freedom ch. 9.12)
The knowing doer
The doer is distinguished from the knower, but the one that matters most is lost sight of—the knowing doer—the one who acts out of knowledge. (The Philosophy Of Freedom ch. 1.5)
Monism cannot admit any continuous supernatural influence upon moral life (divine government of the world from the outside), nor an influence through a particular act of revelation at a particular moment in history (giving of the ten commandments), or through God's appearance on the earth (divinity of Christ). Moral processes are, for Monism, natural products like everything else that exists, and their causes must be looked for in nature, i.e., in man, because man is the bearer of morality.
Ethical Individualism is the crown of the edifice that Darwin and Haeckel have erected for Natural Science. It is the theory of evolution applied to the moral life. (The Philosophy Of Freedom ch. 12.8)
There is a higher conduct that sees a value in all ethical principles and in each particular situation asks whether one or the other ethical principle is more important. (The Philosophy Of Freedom ch. 9.4)
To let our moral content express itself in life is the moral principle of the human being who regards all other moral principles as subordinate. We may call this point of view Ethical Individualism. (The Philosophy Of Freedom ch. 9.7)
CONFESSION OF FAITH
Moral Life Of Humanity
This is his contribution to the already existing total of moral ideas. In such ethical intuitions all moral activity of men has its root. To put this differently: the moral life of humanity is the sum-total of the products of the moral imagination of free human individuals. This is Monism's confession of faith. Monism looks upon the history of the moral life, not as the education of the human race by a transcendent God, but as the gradual living out in practice of all concepts and ideas which spring from the moral imagination. (The Philosophy Of Freedom ch. 14.12)
Harmony of Intentions
But how about the possibility of social life for men, if each aims only at asserting his own individuality? This question expresses yet another objection on the part of Moralism. The Moralist believes that a social community is possible only if all men are held together by a common moral order. This shows that the Moralist does not understand the community of the world of ideas. He does not realize that the world of ideas which inspires me is no other than that which inspires my fellow-men. I differ from my neighbor, not at all because we are living in two entirely different mental worlds, but because from our common world of ideas we receive different intuitions. He desires to live out his intuitions, I mine. If we both draw our intuitions really from the world of ideas, and do not obey mere external impulses (physical or moral), then we can not but meet one another in striving for the same aims, in having the same intentions. A moral misunderstanding, a clash of aims, is impossible between men who are free. Only the morally unfree who blindly follow their natural instincts or the commands of duty, turn their backs on their neighbors, if these do not obey the same instincts and the same laws as themselves. Live and let live is the fundamental principle of the free man. He knows no "ought." How he shall will in any given case will be determined for him by his faculty of ideas. (The Philosophy Of Freedom ch. 9.10)
Human life has only the purpose and destiny that a human being gives it. If the question be asked: What is man's purpose in life? Monism has but one answer: The purpose which he gives to himself. I have no predestined mission; my mission, at any one moment, is the one I choose for myself. I do not enter upon life's voyage with a fixed route mapped out for me. (The Philosophy Of Freedom ch. 11.7)