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44876Re: [existlist] The absurd from a theistic point of view; there-is-hope

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  • Aija Veldre Beldavs
    Aug 1, 2008
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      > So really, it does not matter if seeking meaning is a pointless
      > activity to someone else, because it is something 'I've-decide-to-do-
      > for-myself' as I create my own reality; anyway, the pursuit itself
      > keeps me in a state of aliveness and awareness, in excitement,
      > hopeful, happy, and expectant; so valuing meaning at every point of
      > possibility is in itself full of great worth; and the sub/unconscious
      > part of me is reawakened, moving me towards discovery. I am inspired
      > toward a bright kind of opinion, respect for life and interest in
      > everything around me; bring about an ecstasis known to the ancient
      > Greeks as 'glory'; where you are beyond yourself, outside yourself.

      > And one last thought; in the ecstasis of doxa, the absurd can
      > evaporate into pure wonder; what transcends meaning is not some
      > mesmerizing and spellbound conceptual subjectivity about the absurd,
      > but it's binary opposite as well - the sublime.

      sometimes i go to the local UU fellowship or church. some unitarian
      universalists identify themselves as Christians, others are atheists,
      agnostics, or have roots or affinity with other religions including Far
      Eastern, pagan, "refugees" from mainstream western religions. the
      perceived commonality is a need for spiritual togetherness and sharing.

      a very shaken family close to me is a member of the Knoxville UU church
      where last Sunday a gunman came in and shot seven people, killing two,
      while children were putting on the play "Annie." at the candlelight
      vigils held all over the country, representatives from other faiths came
      to express support, and the children who were in the play sang
      "Tomorrow." uu faith is nonprescriptive and non-dogmatic and some
      participate in interfaith councils.

      the indigenous (if you will neo-pagan although it is NOT New Age, having
      indefinitely old and non-western roots) baltic spiritual way is also a
      way rather than faith - no enforceable prescriptive beliefs or dogma.
      the texts used are seen as =poetry constructed by humans= (therefore not
      authoritative but true for the singer and anyone who relates to the
      song) commenting on nature, including human nature.

      daina-songs as collected in the past centuries were created and sung
      mostly by women. the perspective is biased strongly to anti-violence,
      acceptance (not passive or aggressive, but assertive) of rhythms of life
      and death of their group within nature and in relation to others, and
      inherently pro-tolerance in that everything is a part of diverse nature.
      meaning is seen in the smallest of things, a blade of grass or drop of
      water on it, not only the sky. animals associated with witchcraft or the
      devil in the medieval west, such as snakes and toads, are not seen as
      disgusting or evil, but as an emanations of nature. the deities are
      poetry for the forces and laws of nature, neither absolutely good nor
      bad, but existing and situational.

      a uu or a baltic pagan may certainly identify with existentialism, or
      aspects of it. however, people do not live by one system of philosophy
      alone to say nothing of practice. i at least would find helpful if
      either classic existentialists might be in imaginary dialogue with say
      physicist David Bohm or neurophysiologist Karl Pribram, or (i think even
      better) a living existentialist would go on further by updating to
      current findings in the natural (such as neurobiology) or social
      sciences (such as psychology or anthropology), systems of thought with
      impact today.

      this, for instance, is what a retired professor of neurobiology of
      Estonian roots sympathetic to indigenous nature religions did two weeks
      ago at the local UU church by sharing his own experiences: as a science
      skeptic he described and situated his personal years of yogi training
      and summarized what may be relevant in other knowledge systems today.
      (haven't asked permission to share more specifics on this list.)

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