You, as a human being, you grow out of this physical universe in exactly the same way an apple grows off an apple tree.
So let’s say the tree which grows apples is a tree which apples, using ‘apple’ as a verb. And a world in which human beings arrive is a world that peoples. And so the existence of people is symptomatic of the kind of universe we live in. Just as spots on somebody’s skin is symptomatic of chicken pox. Just as hair on a head is symptomatic of what’s going on in the organism. But we have been brought up by reason of our two great myths–the ceramic and the automatic–not to feel that we belong in the world. So our popular speech reflects it. You say ‘I came into this world.’ You didn’t. You came out of it. You say ‘Face facts.’ We talk about ‘encounters’ with reality, as if it was a head-on meeting of completely alien agencies. And the average person has the sensation that he is a someone that exists inside a bag of skin. The center of consciousness that looks out at this thing, and what the hell’s it going to do to me? You see? ‘I recognize you, you kind of look like me, and I’ve seen myself in a mirror, and you look like you might be people.’ So maybe you’re intelligent and maybe you can love, too. Perhaps you’re all right, some of you are, anyway. You’ve got the right color of skin, or you have the right religion, or whatever it is, you’re OK. But there are all those people over in Asia, and Africa, and they may not really be people. When you want to destroy someone, you always define them as ‘unpeople.’ Not really human. Monkeys, maybe. Idiots, maybe. Machines, maybe, but not people.
So we have this hostility to the external world because of the superstition, the myth, the absolutely unfounded theory that you, yourself, exist only inside your skin. Now I want to propose another idea altogether. There are two great theories in astronomy going on right now about the origination of the universe. One is called the explosion theory, and the other is called the steady state theory. The steady state people say there never was a time when the world began, it’s always expanding, yes, but as a result of free hydrogen in space, the free hydrogen coagulates and makes new galaxies. But the other people say there was a primoridial explosion, an enormous bang billions of years ago which flung all the galazies into space. Well let’s take that just for the sake of argument and say that was the way it happened.
It’s like you took a bottle of ink and you threw it at a wall. Smash! And all that ink spread. And in the middle, it’s dense, isn’t it? And as it gets out on the edge, the little droplets get finer and finer and make more complicated patterns, see? So in the same way, there was a big bang at the beginning of things and it spread. And you and I, sitting here in this room, as complicated human beings, are way, way out on the fringe of that bang. We are the complicated little patterns on the end of it. Very interesting. But so we define ourselves as being only that. If you think that you are only inside your skin, you define yourself as one very complicated little curlique, way out on the edge of that explosion. Way out in space, and way out in time. Billions of years ago, you were a big bang, but now you’re a complicated human being. And then we cut ourselves off, and don’t feel that we’re still the big bang. But you are. Depends how you define yourself. You are actually–if this is the way things started, if there was a big bang in the beginning– you’re not something that’s a result of the big bang. You’re not something that is a sort of puppet on the end of the process. You are still the process. You are the big bang, the original force of the universe, coming on as whoever you are. When I meet you, I see not just what you define yourself as–Mr so-and- so, Ms so-and-so, Mrs so-and-so–I see every one of you as the primordial energy of the universe coming on at me in this particular way. I know I’m that, too. But we’ve learned to define ourselves as separate from it.
And so what I would call a basic problem we’ve got to go through first, is to understand that there are no such things as things. That is to say separate things, or separate events. That that is only a way of talking. If you can understand this, you’re going to have no further problems. I once asked a group of high school children ‘What do you mean by a thing?’ First of all, they gave me all sorts of synonyms. They said ‘It’s an object,’ which is simply another word for a thing; it doesn’t tell you anything about what you mean by a thing. Finally, a very smart girl from Italy, who was in the group, said a thing is a noun. And she was quite right. A noun isn’t a part of nature, it’s a part of speech. There are no nouns in the physical world. There are no separate things in the physical world, either. The physical world is wiggly. Clouds, mountains, trees, people, are all wiggly. And only when human beings get to working on things–they build buildings in straight lines, and try to make out that the world isn’t really wiggly. But here we are, sitting in this room all built out of straight lines, but each one of us is as wiggly as all get-out.
Now then, when you want to get control of something that wiggles, it’s pretty difficult, isn’t it? You try and pick up a fish in your hands, and the fish is wiggly and it slips out. What do you do to get hold of the fish? You use a net. And so the net is the basic thing we have for getting hold of the wiggly world. So if you want to get hold of this wiggle, you’ve got to put a net over it. A net is something regular. And I can number the holes in a net. So many holes up, so many holes across. And if I can number these holes, I can count exactly where each wiggle is, in terms of a hole in that net. And that’s the beginning of calculus, the art of measuring the world. But in order to do that, I’ve got to break up the wiggle into bits. I’ve got to call this a specific bit, and this the next bit of the wiggle, and this the next bit, and this the next bit of the wiggle. And so these bits are things or events. Bit of wiggles. Which I mark out in order to talk about the wiggle. In order to measure and therfore in order to control it. But in nature, in fact, in the physical world, the wiggle isn’t bitted. Like you don’t get a cut-up fryer out of an egg. But you have to cut the chicken up in order to eat it. You bite it. But it doesn’t come bitten.
So the world doesn’t come thinged; it doesn’t come evented. You and I are all as much continuous with the physical universe as a wave is continuous with the ocean. The ocean waves, and the universe peoples. And as I wave and say to you ‘Yoo-hoo!’ the world is waving with me at you and saying ‘Hi! I’m here!’ But we are consciousness of the way we feel and sense our existence. Being based on a myth that we are made, that we are parts, that we are things, our consciousness has been influenced, so that each one of us does not feel that. We have been hypnotized, literally hypnotized by social convention into feeling and sensing that we exist only inside our skins. That we are not the original bang, just something out on the end of it. And therefore we are scared stiff. My wave is going to disappear, and I’m going to die! And that would be awful. We’ve got a mythology going now which is, as Father Maskell.?, put it, we are something that happens between the maternity ward and the crematorium. And that’s it. And therefore everybody feels unhappy and miserable.
This is what people really believe today. You may go to church, you may say you believe in this, that, and the other, but you don’t. Even Jehovah’s Witnesses, who are the most fundamental of fundamentalists, they are polite when they come around and knock on the door. But if you REALLY believed in Christianity, you would be screaming in the streets. But nobody does. You would be taking full- page ads in the paper every day. You would be the most terrifying television programs. The churches would be going out of their minds if they really believed what they teach. But they don’t. They think they ought to believe what they teach. They believe they should believe, but they don’t really believe it, because what we REALLY believe is the fully automatic model. And that is our basic, plausible common sense. You are a fluke. You are a separate event. And you run from the maternity ward to the crematorium, and that’s it, baby. That’s it.
Now why does anybody think that way? There’s no reason to, because it isn’t even scientific. It’s just a myth. And it’s invented by people who want to feel a certain way. They want to play a certain game. The game of god got embarrassing. The idea if God as the potter, as the architect of the universe, is good. It makes you feel that life is, after all, important. There is someone who cares. It has meaning, it has sense, and you are valuable in the eyes of the father. But after a while, it gets embarrassing, and you realize that everything you do is being watched by God. He knows your tiniest innermost feelings and thoughts, and you say after a while, ‘Quit bugging me! I don’t want you around.’ So you become an athiest, just to get rid of him. Then you feel terrible after that, because you got rid of God, but that means you got rid of yourself. You’re nothing but a machine. And your idea that you’re a machine is just a machine, too. So if you’re a smart kid, you commit suicide. Camus said there is only one serious philosophical question, which is whether or not to commit suicide. I think there are four or five serious philosophical questions. The first one is ‘Who started it?’ The second is ‘Are we going to make it?’ The third is ‘Where are we going to put it?’ The fourth is ‘Who’s going to clean up?’ And the fifth, ‘Is it serious?’
But still, should you or not commit suicide? This is a good question. Why go on? And you only go on if the game is worth the gamble. Now the universe has been going on for an incredible long time. And so really, a satisfactory theory of the universe has to be one that’s worth betting on. That’s very, it seems to me, elementary common sense. If you make a theory of the universe which isn’t worth betting on, why bother? Just commit suicide. But if you want to go on playing the game, you’ve got to have an optimal theory for playing the game. Otherwise there’s no point in it. But the people who coined the fully automatic theory of the universe were playing a very funny game, for what they wanted to say was this: all you people who believe in religion–old ladies and wishful thinkers– you’ve got a big daddy up there, and you want comfort, but life is rough. Life is tough, as success goes to the most hard- headed people. That was a very convenient theory when the European and American worlds were colonizing the natives everywhere else. They said ‘We’re the end product of evolution, and we’re tough. I’m a big strong guy because I face facts, and life is just a bunch of junk, and I’m going to impose my will on it and turn it into something else. I’m real hard.’ That’s a way of flattering yourself.
And so, it has become academically plausible and fashionable that this is the way the world works. In academic circles, no other theory of the world than the fully automatic model is respectable. Because if you’re an academic person, you’ve got to be an intellectually tough person, you’ve got to be prickly. There are basically two kinds of philosophy. One’s called prickles, the other’s called goo. And prickly people are precise, rigorous, logical. They like everything chopped up and clear. Goo people like it vague. For example, in physics, prickly people believe that the ultimate constituents of matter are particles. Goo people believe it’s waves. And in philosophy, prickly people are logical positivists, and goo people are idealists. And they’re always arguing with each other, but what they don’t realize is neither one can take his position without the other person. Because you wouldn’t know you advocated prickles unless there was someone advocating goo. You wouldn’t know what a prickle was unless you knew what a goo was. Because life isn’t either prickles or goo, it’s either gooey prickles or prickly goo. They go together like back and front, male and female. And that’s the answer to philosophy. You see, I’m a philosopher, and I’m not going to argue very much, because if you don’t argue with me, I don’t know what I think. So if we argue, I say ‘Thank you,’ because owing to the courtesy of your taking a different point of view, I understand what I mean. So I can’t get rid of you.
But however, you see, this whole idea that the universe is nothing at all but unintelligent force playing around and not even enjoying it is a putdown theory of the world. People who had an advantage to make, a game to play by putting it down, and making out that because they put the world down they were a superior kind of people. So that just won’t do. We’ve had it. Because if you seriously go along with this idea of the world, you’re what is technically called alienated. You feel hostile to the world. You feel that the world is a trap. It is a mechanism, it is electronic and neurological mechanisms into which you somehow got caught. And you, poor thing, have to put up with being put into a body that’s falling apart, that gets cancer, that gets the great Siberian itch, and is just terrible. And these mechanics–doctors–are trying to help you out, but they really can’t succeed in the end, and you’re just going to fall apart, and it’s a grim business, and it’s just too bad. So if you think that’s the way things are, you might as well commit suicide right now. Unless you say, ‘Well, I’m damned. Because there might really be after all eternal damnation. Or I identify with my children, and I think of them going on without me and nobody to support them. Because if I do go on in this frame of mind and continue to support them, I shall teach them to be like I am, and they’ll go on, dragging it out to support their children, and they won’t enjoy it. They’ll be afraid to commit suicide, and so will their children. They’ll all learn the same lessons.’
So you see, all I’m trying to say is that the basic common sense about the nature of the world that is influencing most people in the United States today is simply a myth. If you want to say that the idea of God the father with his white beard on the golden throne is a myth, in a bad sense of the word ‘myth,’ so is this other one. It is just as phony and has just as little to support it as being the true state of affairs. Why? Let’s get this clear. If there is any such thing at all as intelligence and love and beauty, well you’ve found it in other people. In other words, it exists in us as human beings. And as I said, if it is there, in us, it is symptomatic of the scheme of things. We are as symptomatic of the scheme of things as the apples are symptomatic of the apple tree or the rose of the rose bush. The Earth is not a big rock infested with living organisms any more than your skeleton is bones infested with cells. The Earth is geological, yes, but this geological entity grows people, and our existence on the Earth is a symptom of this other system, and its balances, as much as the solar system in turn is a symptom of our galaxy, and our galaxy in its turn is a symptom of a whole company of other galaxies. Goodness only knows what that’s in.
But you see, when, as a scientist, you describe the behavior of a living organism, you try to say what a person does, it’s the only way in which you can describe what a person is, describe what they do. Then you find out that in making this description, you cannot confine yourself to what happens inside the skin. In other words, you cannot talk about a person walking unless you start describing the floor, because when I walk, I don’t just dangle my legs in empty space. I move in relationship to a room. So in order to describe what I’m doing when I’m walking, I have to describe the room; I have to describe the territory. So in describing my talking at the moment, I can’t describe it as just a thing in itself, because I’m talking to you. And so what I’m doing at the moment is not completely described unless your being here is described also. So if that is necessary, in other words, in order to describe MY behavior, I have to describe YOUR behavior and the behavior of the environment, it means that we’ve really got one system of behavior. Your skin doesn’t separate you from the world; it’s a bridge through which the external world flows into you, and you flow into it.
Just, for example, as a whirlpool in water, you could say because you have a skin you have a definite shape you have a definite form. All right? Here is a flow of water, and suddenly it does a whirlpool, and it goes on. The whirlpool is a definite form, but no water stays put in it. The whirlpool is something the stream is doing, and exactly the same way, the whole universe is doing each one of us, and I see each one of you today and I recognize you tomorrow, just as I would recognize a whirlpool in a stream. I’d say ‘Oh yes, I’ve seen that whirlpool before, it’s just near so-and-so’s house on the edge of the river, and it’s always there.’ So in the same way when I meet you tomorrow, I recognize you, you’re the same whirlpool you were yesterday. But you’re moving. The whole world is moving through you, all the cosmic rays, all the food you’re eating, the stream of steaks and milk and eggs and everything is just flowing right through you. When you’re wiggling the same way, the world is wiggling, the stream is wiggling you.
But the problem is, you see, we haven’t been taught to feel that way. The myths underlying our culture and underlying our common sense have not taught us to feel identical with the universe, but only parts of it, only in it, only confronting it–aliens. And we are, I think, quite urgently in need of coming to feel that we ARE the eternal universe, each one of us. Otherwise we’re going to go out of our heads. We’re going to commit suicide, collectively, courtesy of H-bombs. And, all right, supposing we do, well that will be that, then there will be life making experiments on other galaxies. Maybe they’ll find a better game.