Every person who has ever lived, every person who now lives, and every person who will ever live at any time in the future can be found somewhere in the above “Human Nature” graphic.
This we all have in common. We all come into the world in the same way. We enter into an environment we have not ever experienced in the past. We have sensual responses to our new environment that we have not experienced in the past. We breathe air, but we have not breathed air before. We drink milk, but we have not drunk milk before. We hear babies cry, but we have not heard babies cry in the past. We smell flowers, but we have not smelled flowers before. We taste pureed spinach, but we have not tasted pureed spinach before. We become cold, but we have not been cold before. We become hungry, but we have not been hungry before. We feel the weight of our body, but we have not felt the weight of our body before.
We immediately enter into an environment that is foreign to us. This can be a very scary experience. We soon begin to realize that we have a caregiver—that there is someone who is taking care of our needs, who is solving our problems. This caregiver makes us feel better when we begin to hunger. This caregiver makes us feel better when we begin to get cold. This caregiver is someone we begin to trust. We begin to depend on the wisdom of our caregiver. The very nature of our existence as a living being depends on this caregiver acting in a proper human way.
We soon begin to release our fears and concerns to the attention of our caregiver. This allows us to concentrate on other things. We begin to concentrate on the nature of the environment in which we find ourselves, and our relationship to and within it.
However, when Aunt Emma rushes up to us laughing and crying and yelling, “Oh, what a beautiful child,” this can be very scary experience because it appears she is coming into our world from afar—as if from nowhere. Our sensual range is very short, and so it seems as if she is coming from nowhere and then returning to that same place.
As we mature, our senses mature along with us, and we begin to understand the real nature of Aunt Emma and the other things around her, including the real nature of our caregiver.
However, as we mature, and if our fears of the environment where we live are not abated, others may interpret this as a symptom of the insanity of schizophrenia or some other serious mental illness. This is because maturing and remaining fearful of the environment in which one lives is not a normal mental condition.
We are dependent on our caregiver to resolve our fears, to solve fundamental problems for us, to support our needs and instill happiness into our experience of our own physical person. We are, by the very nature of our being, dependent on our caregiver for everything, including our life and happiness.
Our relationship with our caregiver is of a godly nature. We implicitly trust the actions of our caregiver and faithfully accept the advice our caregiver offers us. We implicitly believe that the consequence of doing so will be compatible with our nature as a specific kind of being, a human being. We are (by our nature as human beings) believers in the goodness, kindness, wisdom, and intelligence of our caregiver.
As we mature and eventually separate ourselves from the godly attention of our caregiver, our need to be cared for and our need to have fundamental problems resolved does not magically go away. We look for another source. We look for persons whose advice we can trust and upon whose intellect we can depend to solve the most fundamental problems facing human beings. We look for persons who seem to have all the answers we seek. This is how and when religion steps in to fill the void.
We remain under the influence of our chosen and trusted religious advisors, sometimes for a very long time. Sometimes the influence of our trusted religious advisors on our thinking, and thereby on our actions, never goes away. This is because we are busy doing other things. We don’t have time to stop and think fundamentally. We find it much easier and less stressful to believe our trusted religious advisors have already done the thinking required for them to understand the nature of human nature and what its happy existence requires. And so we accept their advice in the same way as we accepted the loving advice of our caregiver.
We are busy working at our job. We are busy taking care of our family. We are busy trying to solve real problems in the real world in which we find ourselves. We may be sick; the people we are dealing with maybe mean. And so we maintain our religious affiliations just because it’s easier than the alternative—fundamental thinking.
Following in the path taken by countless others, believing in their beliefs, and accepting their advice seems to be much less troublesome than thinking on our own terms and solving our own problems—that is, using our own mind to discover the answers to the most fundamental of questions facing human beings.
It’s not until we reach a more advanced state of existence, in which we have solved most of our day-to-day problems, that we finally have the time to just sit and think fundamentally. To think about what we are, where we are living, and what the relationship between these two must be prior to being able to consider ourselves to be a properly functioning human being.
Only then can we begin to translate what we know into intelligence. Only then can we begin to conceptualize our sensually acquired knowledge into intelligence and, then, begin to explain what we are, where we are living, and what these say about how we must behave prior to being able to consider ourselves to be a properly functioning human being.
We eventually discover that to do this, we must fully remove ourselves from the influence of our trusted religious advisors and from their dependence on religious doctrine. Any hold religious doctrine maintains over our mind affects how well our mind is able to conceptualize what it knows to be the case into intelligence. Only then are we able to begin to explain the nature of human nature and that upon which its happy existence depends.
The remainder of this [post] will explain how that intellectual transformation can, does, and has occurred within the minds of people just like you. People who had also turned off their mind, people whose thinking and actions had also been determined for them by their trusted advisors (religious or otherwise). And, yes, it was a very scary transformation for them.
I understand and therefore can speak to, the fear and emotional trauma accompanying such an enormous intellectual transformation to and within one’s own mind.
For twenty years following the death of my daughter, I personally experienced it.
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