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Philosophy of Life - General Page 1 of 14 17.0 Philosophy of Life - General Page 1 of 14 17.0: Philosophy of Life - General A Philosophy of Life, in an informal sense, is a collection of those ideas which we have about the process of living. Collectively, these generate a significance and meaning to our life. It helps us to have a view on questions such as "Why are we here?", “ Why am I here?”, "What is life all about?", and "What is the purpose of existence?" and topics, for example, covering God, the soul, reincarnation, karma, good and evil, the spirit world, free will, and subjects such as religion, science, and philosophy. Paul Brunton expressed his dilemma as: 1 'When I look abroad, on every side I see dispute, contradiction, distraction. When I turn my eye inwards, I find nothing but doubt and ignorance. What am I? From what cause do I derive my existence? To what condition shall I return? I am confounded with these questions. I don’t propose that you will be able to put precise answers to all these fundamental questions but you will, with the help of the sections and chapters in this book, be able to have a real view on each of them – and many more. I have used the term ‘Philosophy of Life’ rather than ‘Faith’ or ‘Belief System’ because what we all need is an integrated set of truths which cover every aspect of life and which guide us in everything, whether material or spiritual, that we think, say, and do. As the Rev. Henry Keane wrote in the introduction to ‘A Primer of Moral Philosophy’: 2 Philosophy is an attempt to explain things by their causes or first principles. By Moral Philosophy we understand such an attempt as applied to man's moral life. By 'man's moral life' we mean the life he leads, or the acts he performs, when he acts characteristically as man; that is, when he acts as a free, rational agent. We all need this ‘moral philosophy’ or ‘Philosophy of Life’ as I call it. It is an extension to our conscience; that which tells us what we think say and do is right or wrong. Within this context, lie those unanswered questions to which we all seek answers, and Sir Oliver Lodge recognised that: 3 No one can be really indifferent to the great problem of existence - the mysteries of life and death and human destiny. In using the word ‘philosophy’ I do recognise that it may put may people off because of its academic associations. Nevertheless, I have used it because of one particular aspect. In our lives we can study and gain a lot of knowledge through learning. Living life and reflecting upon the experiences which it provides brings a different type of understanding. Bringing these two features together will bring us wisdom – and this ‘wisdom’ is the route source of the word philosophy. Karen Armstrong understood this connection when she wrote: 4 Apart from his famous theorem of the right-angled triangle, we know very little about Pythagoras himself - later Pythagoreans tended to attribute their own discoveries to the Master - but it may have been he who coined the term philosophia, the "love of wisdom." Philosophy was not a coldly rational discipline but an ardent spiritual quest that would transform the seeker. DAJ 07/11/2019 19:27:22 17.0 Philosophy of Life - General Page 2 of 14 ...and the importance of her association of philosophy with the spiritual quest is the most vital lesson that humanity has to recognise. Some people do, as was expressed by Jim Wallis in the foreword to Steve Chalke and Simon Johnston’s treatise ‘Faithworks: Intimacy and Involvement’: 5 Many people today are searching for a spirituality in which to ground their lives and work. If we do not probe and try to understand this ‘spirituality’ and what it means to our lives, we are left without purpose and cannot understand the reason for life and the universe. I do not expect either of us to find the answers to all the questions, but the search that we undertake will reveal some elements of the underlying truths of life. We have to clean our spiritual window through which we look at the world. We are told by Danah Zohar and Ian Marshall that a similar metaphor was used by William Blake in ‘The Marriage of Heaven and Hell’: 6 Whatever our specific sense of the spiritual, without it our vision is clouded, our lives feel flat and our purposes dreadfully finite. As the Poet William Blake wrote, 'If the doors of perception were cleansed, everything would appear to us as it is, infinite. So by searching we may find purpose and a refreshingly different view of life. Many illustrious thinkers have tried to plumb the depths of these questions in order to try to provide humanity with a set of everlasting truths. They have not succeeded. The reason for this is that such truths are so far beyond our capability to understand, thus only partial truths can be defined – based on our level of understanding today. This means that as time goes on, we should expect such truths to be enhanced and further developed. Thus we should accept that all the Cosmic Laws as we understand today should be thought of as flexible – to be developed as our understanding grows. The physicist Tom McLeish understood that one of the objectives of the Venerable Bede, the 8 th century English historian and scholar, in writing ‘De Natura Rerum' was to rationalise extant knowledge. Tom notes that this book was: 7 ...a theologically motivated set of physical explanations of natural phenomena so that his readers would not impute supernatural causes to them or derive unwarranted fears. It is a pity that religions did not continue this process and stimulate each of us to take as much knowledge from any and every source as we can and develop our own understanding of life – of our own unique life. Raynor Johnson grasped the idea that we do need to set what we believe and do in the context of everything else: 8 This is why an adequate philosophy of life is so important, and by this I mean one which places the span of an individual's life in the setting of a vastly greater whole. This is also why I attach importance to the data of psychical research and the far- reaching inferences which may be made therefrom, living as we are in an age which demands evidence but is prone to assume that the data of the senses are all there is to be known. DAJ 07/11/2019 19:27:22 17.0 Philosophy of Life - General Page 3 of 14 All those who have trodden the path upon which you are now travelling have tried to understand the primary questions concerning life on earth. Searching, lifting stones, probing in the nooks and crannies of knowledge, assessing what others have thought or been given is all part and parcel of your journey. Even for the mystics, as Evelyn Underhill has found: 9 This quest, for them, has constituted the whole meaning of life. The father of psychoanalysis, Sigmund Freud, also recognised that having a Philosophy of Life constituted one of the aspirations of mankind. In 1933 his lecture on Philosophy of Life was published. Here is a short extract, which although couched in very academic terms, is useful in adding weight to the need to look at the fundamental questions of life: 10 We will now take a bold step, and risk an answer to a question which has repeatedly been raised in non-analytic quarters, namely, the question whether psychoanalysis leads to any particular Weltanschauung, and if so, to what. ‘Weltanschauung’ is, I am afraid, a specifically German notion, which it would be difficult to translate into a foreign language. If I attempt to give you a definition of the word, it can hardly fail to strike you as inept. By Weltanschauung, then, I mean an intellectual construction which gives a unified solution of all the problems of our existence in virtue of a comprehensive hypothesis, a construction, therefore, in which no question is left open and in which everything in which we are interested finds a place. It is easy to see that the possession of such a Weltanschauung is one of the ideal wishes of mankind. When one believes in such a thing, one feels secure in life, one knows what one ought to strive after, and how one ought to organise one’s emotions and interests to the best purpose. Whilst that is the case, we are so far from understanding the real truth that what we can understand in this life is but a small token of what really exists. An impression of this was described by Sir Oliver Lodge in ‘Man and the Universe’: 11 Our present state may be likened to that of the hulls of ships submerged in a dim ocean among many strange beasts, propelled in a blind manner through space; proud perhaps of accumulating many barnacles as decoration; only recognising our destination by bumping against the dock wall. With no cognisance of the deck and the cabins, the spars and the sails; no thought of the sextant and the compass and the captain; no perception of the lookout on the mast, of the distant horizon; no vision of objects far ahead, dangers to be avoided, destinations to be reached, other ships to be spoken with by other means than bodily contact; a region of sunshine and cloud, of space, of perception, and of intelligence, utterly inaccessible to the parts below the water-line.
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