A Scientific Revolution

Although hoalablog has been quiescent, it’s still sitting out there on the web, surrounded by countless URL’s, making it difficult for searches to find. Putting “Hoala” into a search engine doesn’t do the trick. The word has become popular. There is now a Hoala Salon and Spa in Honolulu and a Ho`ala school in Wahiawa. “Hoala the blog” still works as does hoalablog.com. I’m still around, and as my younger brother says, “I hope to make it to 100. Or die trying.” At my age the necessary “zone” for writing occurs less often and new subjects are seemingly absent. However, in the last few months there is suddenly great excitement for those of us following science: A full-fledged scientific revolution is upon us. Reality is being fractured: The tile is disintegrating, the ice is dissolving; though, in this case it is not our own immediate surroundings, as in the Koan discussed near the end of post, Reality, but our picture of the cosmos which is being shattered.

Crisis in fundamental science is disconcerting because it shakes up and disintegrates the very foundation of what we take to be reality. In Kuhn’s Structure of Scientific Revolutions while various revolutions are closely analyzed, we, as readers, know how these turned out because they were historic with a known future. Experiencing an actual revolution, not knowing what the future will bring, is similar to a Zen experience in which the foundations of everyday reality are ripped apart. We are, in a sense, left floating in space in an unknown galaxy in which there are no directions, no up-and-downs, no supports. One can learn to welcome this sort of experience because one knows that we humans, for all our factual knowledge, are ignorant of an actual fundamental reality; and experiencing this ignorance is a signpost on the way to enlightenment, assuming such exists.

In cosmology our reality until this year was that the universe had an age of around 13.8 billion years, beginning with a “big bang” which created the universe including its space and time out of nothingness. See the post Weird Stuff: Cosmology, etc. for the story of how this picture came about. As of now (Mid-2025) this picture must be abandoned and things are about to become really weird.. It is too soon to know what will replace the “big bang” theory. Fortunately, what we know about the universe has not been completely discredited: There are still stars, galaxies, neutron stars, black holes, supernovas and the rest of the amazing entities that we observe with optical telescopes on earth and the Hubble telescope in space. General Relativity still seems to predict accurately though, these days, it is far from being taken for granted. What’s new is that data is coming in from the James Webb space telescope. This miracle instrument was a huge dare which has panned out. (When a scientific project screws up, there’s a lot of publicity and adverse comment. When a daring project which has every expectation of failure works out, it gets the “ho-hum” treatment at least by the general public.)  This JWST (James Webb Space Telescope) was designed to be revolutionary and has lived up to its goal. For a complete detailed description, one should consult Wikipedia. The telescope has a mirror too large to be launched in one piece by our present rockets. Instead, over the years since its launch on Christmas day, 2021, the mirror was unfolded and then assembled to an unholy precision out in space from 18 hexagonal pieces. It sits at a distance further out than the moon, circling around what is called a Lagrange point where gravity from the sun, earth, and moon balance out. The telescope became operational in early 2024 and has now been accumulating data for over a year. The telescope is sensitive to long-wave infrared, in a range running from a visible 600 nanometer reddish-orange to a mid-infrared at 28,500 nm. This range allows the telescope to see back to a realm where objects are red-shifted beyond the limits of human vision; objects existing in what we supposed were the early times in the universe after its temperature cooled to where it became transparent. Infrared is heat radiation. The telescope must accordingly be cooled to a temperature below 50 Kelvin (-223 degrees Celsius) so its own thermal radiation won’t wipe out the signal it is detecting.

Cosmologists and astronomers were exited to see what the new JWST telescope would reveal in the eight-hundred million year gap between the time when the universe became transparent 200 million years after the “Big Bang” and the time about 1000 miillion years after the bang (a billion years) that the Hubble telescope could see back to. The prevailing picture at the time around 2023 before JWST became active was that as hydrogen, helium, and a few lithium atoms formed, they would clump under gravity’s influence and would become the first stars as the pressure and temperature at their centers became sufficient to ignite a fusion reaction. The resulting stars, in turn, would cluster into blobs which would, after a 5 or 6 billion year process, form the galaxies that Hubble had been able to detect. The expectation was that there wouldn’t be all that much to detect in the gap.

Instead, the first startling thing JWST found were many huge, fully formed and structured galaxies. By measuring their red shift their ages were found to be only 3 to 5 or 6 hundred million years after the “Big Bang”, well within the gap. That they were really galaxies was confirmed by detecting the spectral lines of hydrogen. Galaxies which would take 5 or 6 billion years to form were found within a few hundred millions years of the purported “Big Bang”. Something was drastically wrong with the enormous amount of work which had established modern cosmology. And this was only the beginning. The revolution was under way.


I’ll bring this piece to an end and post it. I’ll have much to write about in the future. There are bare black holes, the tiny red dots, the unknown objects, and more. Back to Top

Top Post (no longer)

This Post is a mini-introduction to Hoalablog. It will be made “sticky” so it appears as the top post on the blog and it will remain so for the time being. “Sticky” removed, 10/31/2025.

Note the menu of posts on the upper right (scroll up or click here if it’s not showing) and the Menu of Links (called Categories for now) on the left. Below this Top Post are all the published posts in the blog. The latest post is the first one below this. Below it are all the posts, latest to earliest since the blog began on April 28, 2016 with the publication of the first post, Comfortable Belief.

Although the posts are somewhat scrambled, there are several themes reflecting the “why” of my bothering to write this blog. A summary of the main theme is the link More Thoughts I. This link will appear in a new tab. To get back here, simply delete the new tab or click on this one. This methodology allows you, as reader, to continue in the new tab and its links if you wish.

If one looks at the posts in chronological order by clicking “From the Start” in the menu on the left one can get a feel for what’s in the blog. (The posts will appear below this “sticky” one.) For a more coherent look click on the categories, “Spiritual Journey”, “Philosophy and Western Zen”, or “QM and Science”. At the moment six other items appear in the left menu. “Introduction” gives more details about the blog; “Home” brings up this main page; “About Ho`ala Blog” more specifically covers what I thought, at various times, the blog was about. “Contact” sends me an email (at least I hope it does.) If one comments on a post or page, I’m notified. “Memoir“, just added, links a series of pages and post excerpts, into a possible memoir.

If you are new to this blog, I recommend selecting Introduction or About in the Links menu at the left. Back to Top

Supreme Fiction

Between 1993 and 2009 Microsoft published a multimedia Encyclopedia called Encarta which could be accessed from various early versions of Windows. During the mid 90’s while not actually programming I enjoyed computer games and read extensively in Encarta. Practically everything I read has vanished from my memory except for one striking prose essay by Wallace Stevens in which he mused about the idea of “supreme fiction.” Stevens must have written this at about the same time that he was composing his poetic masterpiece, Notes Toward a Supreme Fiction, published in 1942. In an earlier post, Into the Morass, Part I, I quoted some lines from the poem, lines which almost always lead me into an epiphany as they have, just now as I reread the post. (link) At the time of that post I mentioned that Stevens thought deeply about the idea of a supreme fiction and that I would myself consider this idea at a later time. Of course, at the time of the earlier post, October, 2016, I was recollecting the Stevens essay which would be a basis for any further thoughts on my part. But now that the time has come for my thoughts, the Stevens essay is missing and I’m on my own except for the poem and my imagination.

It seems that by 2009 Encarta was overwhelmed by the popularity and the sheer mass of articles in Wikipedia, the online encyclopedia which revolutionizes research in this day and age. Unfortunately, when Encarta was put to death, the Stevens essay did not make a transition to Wikipedia. I unsuccessfully searched the internet for the essay and then wondered if archaeological remnants of Encarta could be dug up and rendered meaningful. I found that Encarta, if it exists at all, cannot be accessed by Windows 10 to say nothing about Apple’s iOS. Resurrection is doubtless possible, but I no longer have either the time, temper, energy, will or ability for such an enterprise. I searched Amazon and found a book of Wallace Stevens essays, which I bought. The crucial essay is not there and there is nothing about fiction, supreme or otherwise. Literary critics have made the lame suggestion that poetry at large is the supreme fiction Stevens is driving towards. However, the title of the poem, “Notes Toward …” indicates to me that the actual images in the lines of the poem itself point the way to a wordless ecstasy of meaning for the phrase.

For me, reasons for considering “supreme fiction” go beyond the ideas of Wallace Stevens. The attraction is in the craziness of the locution itself, a Zen like phrase which comes out of the West and accordingly, in my mind anyway, allows a different vista of freedom from the milieu of the East.

”Supreme” and “fiction” jar against each other. Although they are certainly not exact opposites, they seem to have an Aristotelian kind of opposition allowing no softening middle between them. If something is “Supreme”, doesn’t that ultimate pinnacle argue for its “reality”. However, I would suggest that being “fiction” exalts the “supreme” beyond any possible mundane reality into a reality that is transcendent.

In the midst of the unbounded expanse of time in which our awareness exists, each day we have a “today” which we attempt to pinpoint in that unimaginable vastness by a formula such as July 29, 2024. On that today I hiked west on the Park Meadow trail from its trailhead on the Three Creeks road south of Sisters, Oregon. The forest along this trail was destroyed by the Pole Creek fire a few years back. Around two and a half miles in I came to a runnel of water called Snow Creek. Being alone and 95, I walked up and down the creek seeking a safe crossing, but found no passage I would risk in my lackadaisical mood. On the way back, about a mile from the trailhead, there was an area where, amid the devastation, the fire left a few clusters of trees, “swags of pines”, as Stevens puts it, mostly Lodgepole. I stopped for a rest and noticed that the tree next to me had the five needle packets of a rare, surviving White Bark Pine. The tree was tall and healthy: a beautiful specimen. I think that this tree will have to be the supreme fiction for today. Perhaps I’ll find another tomorrow. Back to Top

Time and Tide I

What is the significance, if any, of being briefly alive and aware in the early twenty-first century?

The immediate focus of this question is on our time right now; but in imagining this significance, it is essential to place ourselves in the context of history, beginning with the creation 13.8 billion years ago, out of an unknown nothingness, something we call our universe and within it a ticking clock embodying time and thus the possibility of history, the trace time leaves in space. This history has many aspects: the early physical aspect involving the creation of forces, fields, and particles; the coalescing of particles into simple atoms as the primordial plasma cools and transparency ensues; the accumulation of hydrogen, helium and a trace of lithium into stars. Following is the area of cosmology, the story of star generations with their life and supernova deaths creating complex atoms beyond the first three kinds and their galaxies revolving around massive black holes. Then comes geology, considering the ages of our planet with the creation of life, stratigraphy, continental drift, and various eras as life becomes complex and finally the accident of early forms of pre-humans. Then anthropology studies the evidence left by early forms of humanity until ultimately writing develops and traditional history begins.

Traditional history has countless themes, all possible subjects of future consideration: the wars, the technology, the growth of culture, the empires, the human urge to create art and music, the understanding of how it was in the past; and finally, that we are here looking back at all of this history, knowing the wonder of the whole story, but knowing also that we are still fundamentally animals with our emotions controlling our formidable intellects. Perhaps the significance of our time is that the universe could throw up a being whose very existence could be, for us, anyway, an event of significance in the universe.

As a first example of our human story and its possible significance I’ll consider how we humans have used our inventive brains to increase the carrying capacity of our environment to the extent that the environment itself becomes endangered by our very numbers and activities. In considering how any animal’s population fluctuates in response to changes in the ecosystem in which it lives one encounters many simplified stories of overpopulation, followed by a crash, followed by a recovery and a new overpopulation. Such life stories of a single species are actually the exception, however. And even in a so-called typical case one is apt to find that there is a complexity within the apparently simple story. The bio-sciences are not as straightforward as the physical sciences I’m more accustomed to, which is, in fact, to me one of their main attractions. Thus, it is not surprising that the story of human population growth is not simple. Even a broad-brush narrative such as I am giving here, has its somewhat paradoxical wrinkles. I’ll start this account by considering an interesting book. In this part of hoalablog I will often make a practice of bringing up and talking about books I’ve read, not so much reviewing them as using them as a launching pad for discussion or as a source of relevant ideas.

When I first began to write this piece, I remembered reading this book, but I had completely forgotten the name of the author or the title of the book. The book concerned the story of the early industrial revolution, invention, and the steam engine which was its centerpiece. It was a readable book and I knew it would be relevant. In a “what-the-hell” moment I googled “industrial revolution”, in what seemed to me a futile quest. To my surprise one of Google’s featured books was The Most Powerful Idea in the World: A Story of Steam, Industry and Invention by William Rosen. I read a review or two in Amazon, and upon dipping into the book via Amazon’s “look inside” feature, it became clear that this was indeed the book I was trying to remember. Idle curiosity then led me to figure out when I had read it. I checked out the Bend Library and it wasn’t there. I didn’t own it and it wasn’t in my Kindle library so I must have found it in the Eugene library and read it before 2013, the year we moved to Bend. The book was published in 2010, so this thought is plausible.

The main theme of Rosen’s book is the story of how humanity escaped what has been called “the Malthusian Trap”. This phrase refers to the theory expounded in Robert Malthus’s influential book, An Essay on the Principle of Population, published in 1798. Malthus’s idea is that population growth is inherently exponential while food supplies will only increase linearly. The result is that any increase in food supply is overwhelmed by population growth which means that a large portion of the population will always be on the brink of starvation. (An example of exponential growth is a doubling series – 1, 2, 4, 8, 16, 32, … while the corresponding linear series is – 0, 1, 2, 3, 4, 5, … .) I remember learning about Malthus as I sloughed through Stanford University’s famous course A History of Western Civilization1 in the academic year 1947- 48. At that time, I was lazy and bored by history so I skipped most of the reading and simply took notes and paid close attention in class to the young, charismatic professor, managing to pass the course and come away with some knowledge. Besides Plato’s Phaedo, one selection I did read was an excerpt from Malthus’s book. His idea was new to me and I was impressed by his logic.

Going back to the early history of homo sapiens, starting some 2 to 3 hundred thousand years ago I suspect that Malthus’s ideas don’t apply to our situation as hunter-gatherers during that era. In a hunter-gatherer society the population is kept under control, more or less, in the same manner as for any other animal. We have abundance and starvation, war with other tribes and always accidents and disease, keeping a largely static population and an undisturbed environment. We did cause a few environmental problems during this era; notably the extinction of some megafauna, but though this is probably regrettable, these extinctions posed no massive environmental threat. With the advent of agriculture some 6 or 7 thousand years ago we gained control of our food supply and fell into a Malthusian trap. Rosen estimates that in the 7600 years between 6000 B.C and 1600 A.D world population increased from 5 to 500 million, with a doubling every thousand years or so. Although this population increase is large in absolute terms, the annual fractional increase is only about 0.000606. (I won’t get into the details of how one comes up with that number. God forbid that one brings serious math into history; or, for that matter, history into physics, chemistry or engineering. However, see a brief appendix at the end of this piece for details.) During this era of agriculture being the dominant economic activity, there was a food supply that could support a slowly increasing population. Although life was miserable for most people as per Malthus, a surplus of food, unevenly distributed, gave rise to occupations besides farming. Over these thousands of years, the food surplus allowed technology and culture to grow. Finally, in the west the scientific revolution occurred during the late 16th century onwards. However, this revolution did not allow us to escape the Malthus dictum. Life for most remained marginal and precarious.

Rosen’s Most Powerful Idea goes into the history of the steam engine in great detail telling of Thomas Newcomen’s first commercially successful engine of 1712 used for pumping water from coal mines, followed by decades of incremental improvements until in 1764 James Watt made a huge breakthrough which brought on the industrial revolution’s full flower. The engine was used in factories and most notably in steam locomotives, enabling railways to spread in England, the United States, and the Continent. Still later in the century steam largely replaced sail on ocean vessels. Rosen considers that the “most powerful idea” of the times during which the steam engine was developed and applied, was the patent system which democratized invention, adopted in England during the mid-1700’s. With the patent system both the incentive and the mechanism were in place for anyone to reap the rewards of invention. According to Rosen it was the flourishing of invention which lay behind the industrial revolution and ultimately expanded the economy, breaking us out of the Malthusian trap.

It should be noted that this breaking of the trap was not immediate. In the early years of the 1800’s as textile factories replaced skilled workers with the less skilled who could produce more under miserable working conditions with lower wages, the Luddite movement arose. Later, after parliament passed a reform act in 1832 which did not extend voting rights to those without property, the chartist movement came into being. Nevertheless, as the nineteenth century wore on, a tremendous number of new niches appeared in the ecology of the economy and a significant middle class arose in Europe and America. Between around 1860 to 1940 while the population grew rapidly, this growth did not seriously impact the environment. I can recall the life my parents lived in the late 1930s, a time, at least in Hawaii, when a peak was reached in enlightened employment practices. My Dad went to work as an accountant in the morning at 8 am. He had a half-hour off for lunch and finished the day at 4 pm, giving him ample time to swim at Waikiki for an hour or so before dinner with his wife and kids. He and my mother could afford to build two homes before the war came to us on Dec. 7, 1941. Around 1944 in school, I learned that the world population was now 2 billion, so there had been a substantial increase during the 344 years since1600 when the population was around 500 million.

Of course, after the war there was a population explosion and by now in 2024 there are numerous worrisome environmental impacts. We can summarize human population growth in a “big picture” way by saying that after the agricultural revolution, human numbers grew slowly with numerous ups and downs for 7000 years or so, subject to Malthus’s Law. The histories of this period neglect the miserable condition of the great mass of humanity, concentrating on the wars, the culture, and the innovations of a small fraction. With the industrial revolution, at least in the West, there was a breakout from the Malthusian Trap, which allowed a better life for many within a rapidly increasing population, driven by invention, but without the danger of the imminent extinction of humanity if not all of life. After World War II, the population grew frightfully fast with an increasingly better life for those in “first world” countries; but with the invention of the atomic bomb and the sheer numbers of people threatening the environment we now do face threats of extinction.

Some numbers substantiate the story above. I’ve already pointed out that during the agricultural era the world population increased from 5 to 500 million with an average doubling time of 1000 years and a fractional growth rate of 0.000606 per year. From 1600 to 1944 the world population increased from 500 million to 2 billion. Population doubled twice in those 344 years, giving a doubling time of 172 years and an annual fractional rate of increase of 0.00402. Finally, in the 80 years since 1944, population has again doubled twice, reaching 8 billion in 2023, giving a doubling time of 40 years and an annual rate of 0.017. To obtain an annual percent increase, commonly found in contemporary studies of population growth, one simply multiplies these annual fractional rates by 100.

Fortunately, the situation is not quite as dire as the last figures would suggest. It seems that one assumption made by Malthus is incorrect: as people’s affluence increases in a modern society, the extra wealth does not result in population growth. Instead, the cost of raising children goes up, the child mortality rate goes down, and birth control becomes available. There is also in many areas the possibility of abortion. As a result, the rate of population growth has gone negative in many first world countries and even in many third world countries the rate, though positive, is going down. The situation since WWII has been extensively considered and one can find many results on the internet. For example, the link

https://www.macrotrends.net/global-metrics/countries/WLD/world/population-growth-rate

has graphs of world population and the percentage growth rate from 1950 to 2024 and projections into the future. According to the year-by-year growth rate, the highest growth of 2.2% occurred in 1963, while in 1991 the decreasing rate dropped below the average, 1.7%, I calculated. The current growth rate, according to this study, is 0.9%.

Projections into the future are, of course, controversial. This particular estimate is about average for the few studies I’ve looked at. It projects the growth rate for the world to go negative in 2086 with a maximum world population of 10.43 billion at that time.

This study and others however, neglect the numerous threats our current times provide. A recent New Yorker article (June 10, 2024) examines a University of Chicago course entitled “Are we Doomed?”, which considers various scenarios of disaster. After many guest lectures and discussions, students in the course considered that the most serious threat would be the break-out of nuclear war. Climate change they concluded had the main effect of increasing the risk of nuclear war. There are many other threats. I’ve just read an interesting book, The Blue Machine: How the Ocean Works, by Helen Czerski, a physicist turned oceanographer. Most of the book simply considers the workings of the “blue machine” as far as we know them; but the last chapter considers the threats oceans face, using the knowledge explored earlier. Collapse of ocean life support systems, however, is only one of many environmental threats. I could doubtless write an entire piece about threats to our existence using Czerski’s book as a touchstone as well as another favorite, The Ministry for the Future by Kim Stanley Robinson. Perhaps I will.

It seems clear to me that the story of human world population growth, which I’ve told here, is indeed one matter of significance for an aware person of the early twenty-first century.

Appendix – Calculating Population Growth Rates

The basic equation for annual population growth is

Pnext year = (1 + r) times Pthis year,

Where the P’s are population numbers and r is the rate of annual increase per year.

This equation has to be applied hundreds or thousands of years at a time when one considers population growth over long periods of time. The calculation is similar to that of investing when one wants to know the compound interest rate, knowing what one’s principal amount is at the beginning and end of a time period. With interest, one compounds daily and uses an Excel spread sheet with its automated repeat feature. With the population equation above, the built-in compounding time is one year.

Fortunately, there is a simple highly accurate approximation in any case of compound growth; namely, the exponential growth equation

Ptime t = Ptime 0 ert

Where P is the population, r is the rate, t is the time period and e the base of nature logarithms with a value of 2.718… . Note that the quantity rt is dimensionless, r being a rate and t being a time; e.g. a rate is a fraction per year and t is a time in years. One can, in fact argue that the exponential growth rate equation defines r rather than the equation at the top.

To use the growth equation, make an algebraic rearrangement and then take the natural logarithm, ln, of both sides, obtaining

            rt = ln (Pt / Pt zero)

In our first calculation the ratio of the P’s is 100 with a natural log of 4.605.  (In one’s calculator turn it sideways to bring up the ln function.) Enter 100 and tap ln. Then divide by 7600, the number of years to get an r of 0.000606. Back to Top

  1. See Post History I ↩︎

More Thoughts I

August 17, 2023 marked two years since the last post on Hoalablog. The blog, I thought, had come to an end with the Ramblings I post. Ramblings II is somewhat lightweight but perhaps adds some insight. Although I have posted nothing since August 17, 2021, my spiritual journey continues, as it will, until time does in awareness. The blog has been kept alive and I have intentions of editing it, perhaps changing the order of posts trying for more coherence, and perhaps writing more, of which this might be a first installment. As is obvious to anyone who pokes around in this blog, the main impetus for writing has been my conviction that western thought badly needs a deep, absolute, underlying functional spirituality, atheistic and lacking any doctrines whatsoever. In many of the previous posts I have looked into Zen Buddhism as such and have pointed out that it could fulfill this role, silently informing all of Western thought and culture. Recently I have realized that I could do better in coming at what I’m proposing by adopting, as much as is possible, a “pure” Western point of view, ignoring as much as possible the Eastern ideas and traditions which lay behind Zen.  Of course, there is a question of what I really mean about a Western or an Eastern or a what-have-you point of view in these times where there is basically one vast world culture. This culture, does however, have different flavors, one of which may be labeled Western as the predominating and historic culture of Europe and the American continents.

This mainstream Western thought and culture is vast and intricate. It stretches from cosmology and mathematics, physics, chemistry and the practical sciences of engineering, medicine, psychology, sociology, philosophy and economics; to arts such as architecture, writing, painting, sculpture, music, and to various sports. However, beyond the local epiphanies that these might engender there is a spiritual vacuum. It seems that as we have discarded God and religion, we have also discredited the very idea of a deep spiritual underpinning. We have created an empty cathedral. However, when I posed the idea of a Zen flavoring for Western thought to my good friend Roger Shepard, he was appalled that I would entertain any such idea. Roger is with us no more but he is still a rather well-known experimental psychologist, formerly a professor at Stanford University. He was also a talented artist and musical composer. In his last years he became immersed in the puzzles of human consciousness and he pursued a mathematical understanding of quantum mechanics and its mysteries in order to understand if it might possibly throw some light on consciousness. (He was somewhat skeptical that I had made any progress whatever in Quantum Measurement theory). As a scientist Roger was hard-core and the very idea of any spirituality seemed to him a hark back to religious ideas inevitably akin to a mindless distraction. Such would, in his mind, be a regression having no place whatever in science, philosophy or serious Western thought. I bring up Roger and his attitude towards spirituality because I believe that this attitude is widely shared among those who I think of as an audience for this blog.

I share Roger’s attitude towards flaky ideas in science or elsewhere, but believe that meaningful spirituality can be a part of human reality. As a beginning to what I have to say I’d like to move beyond the dichotomy of God vs. Atheism with its excluded middle. This dichotomy inhabits a limited framework which deserves total shattering. Beyond the shattered shards is the great emptiness and I want to see all of us living beyond even the great emptiness in a realm suffused with meaning. This sense of meaning lacks any verbal or material expression. For such we turn to the cathedral itself hoping to find it filled as expressions of Western thought and culture connect to that great wordless glory beyond. Perhaps “glory” is not a good word to use. I’m reminded of the time while living in Alabama that our group of friends came into possession of a Christian fundamentalist document about religious experiences. The saying that stuck in my mind was, “I’m under the spout where the glory comes out.” We loved the Kitschy aspects of this saying; however, if one ignores the Kitsch, one notes that the “spout” can hardly be taken for the Deity and the saying must be regarded as meaningless metaphor: The “glory” flows out of nowhere. Nonetheless, on further consideration I think the word is probably tainted so I will avoid it as much as I’m able in referring to an ultimate experience.

 Roger Shepard’s convictions about spirituality remind me that there is an ongoing conflict between science and common culture. Many scientists fear that the entire basis of rationality and empirical thought will give way to a superstitious and feckless society which wanders into chaos and war. On the other side, many thoughtful people think that science, for all its progress and practicality, lacks a soul; that it fails to bring us comfort in the face of a mortality subject to the capricious flows of chance, ignorance and evil in our world. In a way I am wading into the center of this conflict and I am exposed to attack from both sides.  However, if I go, for a moment, into attack mode myself, I can point out that, on the one hand, there exists a superstition-free spirituality which poses no threat to rationality or science; and, on the other, science is deep and meaningful, that it demands creativity, which is always a struggle and that scientists, like artists, do better if they can slip into the “zone”, whether realized or not. Science is indeed, at least incipiently, spiritual, though many scientists would deny it.

It’s clear to me that our culture has the grounds for germinating a spirituality not simply in science (which indeed may be a hard nut to crack) but in our society at large and in many of the various strands of Western culture which I detailed above. The key, as I see it, is the idea and experience of “being in the zone”, a Western trope for various ineffable Zen like experiences. So far, the expression is mostly used in athletic endeavors such as football and surfing. In football it manifests in the competition between ends on offense and the secondary on defense. The seemingly impossible feats which occur when a quarterback throws a pass make the game worth watching in spite of incessant interruptions of commercials, timeouts, penalties, two-minute warnings and other breaks in the game, to say nothing about twinges of conscience which occur from knowing of its inevitable concussions and other life-shortening injuries it engenders.

The feats which occur in surfing are equally incredible. On Oahu’s North Shore a famous winter break is the Pipeline, originally called Bonsai Beach after the Japanese suicide charges of World War II. When I was growing up, I’d heard of it, but it had never been surfed. The reason it seemed impossible and dangerous was its perfect tube breaking with lethal force into three feet of water over a jumbled coral reef. First surfed in 1961, it was indeed the scene of many serious injuries and fatalities. Gerry Lopez, a young surfer born in 1948 in Honolulu, became the first master rider of the Pipeline, riding its tube with a relaxed nonchalance. He was known as Mr. Pipeline. In his book, Surf Is Where You Find It, he mentions that when surfing pipeline, it is a good idea to be in the zone before dropping in. Curiously enough, Gerry now lives in the town where I live and recently gave a talk promoting a new edition of his book. I, along with my wife and friends, were fortunate enough to attend. Gerry spoke about the importance of the Hawaiian aloha spirit and mentioned also that he had spent years in Yoga practice and meditation. Other surfers seldom speak of being in the zone, but are masters at riding waves three or four times as large as those at Pipeline. These waves don’t break on shallow coral reefs so are possibly not as dangerous as pipeline, but their sheer power, capable of snapping a femur like a matchstick, makes surfing them unthinkable for anyone who has experienced the power of smaller waves.

Besides sports I wonder whether or not the experience of being in the zone has spread to other activities which offer instances of seemingly superhuman performances. What comes to mind are the number of outstanding piano players, several of whom have grown up in China, Japan and Korea where one might expect a lurking tradition of transcendental Zen mastery. Among many whose incredible performances one finds on YouTube, I will mention two: Yuja Wang and Yunchan Lim. Yuja Wang (see Wikipedia), was born in Beijing in 1987. She studied piano in China starting at age 6. She came to the US at age 15 and studied at the Curtis Institute of Music, graduating in 2008. Yuchan Lim was born and studied in South Korea, which has become a hotbed of Western classical music. In 2022, at age 18, he won the Van Cliburn Piano Competition, and since then has embarked on a sensational career. Both of these pianists have incredible technical abilities, but, in addition, have the ability to enter into the soul of whatever they play. Yunchan’s sensational playing of Liszt etudes and Rachmaninov’s 3rd piano concerto was doubtless instrumental in his winning the Cliburn. However, it was his performance of Mozart’s piano concerto 22 which carried me away. Yuja Wang in concert flaunts her femininity as if to say, “Look here! It’s a beautiful woman who is giving this transcendental performance.”

I wonder if, in fact, “being in the zone” is more common in the West than one would suspect and that it indeed constitutes a slow tide filling the cathedral. I like the “zone” expression because it does not have a sharp meaning, but is, instead rather muddy to the point of meaninglessness. I’ll finish this post by pointing out the dangers of language in the context of (I almost said “spiritual” growth). In reading over this post, I notice that the words “spiritual” and “spirituality” frequently occur. In fact, these like “glory” are tainted words. I think that Roger Shepard has a point: the word “spiritual” inevitably suggests mystical ideas which can lead to concrete religious ideas which, in turn, inevitably lead to grasping and fanaticism.  What all of this means is that it is impossible to talk in conventional language about what I am proposing without using “tainted” words. I hope that people reading or rereading this post will keep in mind that it is meaningless unless they find their “zone”.

Add on: April 29, 2024

It is now, as I begin to write, 11:30 A.M. on an April Wednesday in the year 2024. At the moment I have nothing more to say about Zen, Western or otherwise, but I still want to continue writing in Hoalablog so I need a new, overarching, unifying theme, worthy of exploration, which theme might encompass anything I want to say, whether insightful or mundane. Actually, within the last month or two I’ve come up with such a theme and on our recent trip across the country to view the 2024 eclipse from a friend’s backyard in St. Albans, Vermont, I had plenty of time to ruminate on its suitability and to realize that it is seemingly what’s needed. This theme, phrased as a question, is:

What is the significance, if any, of being briefly alive and aware in the early twenty-first century?


Our present knowledge or speculation about the stretch of time our moment occupies is that it begins some 13.8 billion years ago with the creation of a ticking clock, so to speak; and continues indefinitely into an infinite future. Of course, the clock is simply a part of an entire universe in which happenings play out; one of which is the birth and growing up of each of us. Nevertheless I like the emphasis on the question being that of time. So, onto the next theme! Back to Top

Ramblings II

In the last post I inadvertently used the epithet “IT” for the name of an imagined new slant on a Zen grounded in Western Culture; or, perhaps not just Western Culture but the complex enriched, modern World Culture which has itself grown out of Western Culture. This new embodiment needs a name. “IT” won’t do, as it just doesn’t have the proper ring, cachet or heft of existing names, Dhyana, Ch’an, Zen. Dhyana, beginning as simply a name for meditation can now be taken as the name of the “almost Zen” of Mahayana Buddhism as it grew under the tutelage of Nagarjuna and his kin. Ch’an is the Chinese name while Zen is the Japanese pronunciation of Ch’an which became the label for the Japanese embodiment. Finding a good label is tough; and I don’t feel that I have the talent for it. Consider the physicist Murray Gell-Mann, who did have that talent. Gell-Mann came up with the name quark as a label for simple particles within the various nucleons, mesons, and resonances of the strong interaction. Independently of Gell-Mann the physicist George Zweig had had the same daring idea, that there were actual “real material” particles belonging to the fundamental triplet representation of the SU3 group. Zweig named his particles “aces”, while Gell-Mann preferred “kworks”. Fooling around in Joyce’s Finnegan’s Wake, Gell-Mann found the phrase “three quarks for Muster Mark” on page 383. Thinking that one of Joyce’s meanings might be a bar order, “three quarts for Mister Mork” Gell-Mann proposed “quark” pronounced “kwork” as a tortured rendition of “quart”. The page 383 is significant since the next higher representation of SU3 has 8 members which are even more “real” than the quarks because they can exist on the “outside” as hadrons and make tracks in a bubble chamber. The “eight-fold way” has been taken over from Buddhism for the SU3 interpretation in which there are 8 particles which can be “seen”. An older, discarded 3-fold Sakata model used the hadrons proton, neutron and Lambda as a fundamental triplet.

Although the likelihood that I have Gell-Mann’s talent for labelling is vanishingly small, I really must give it a try; so, I will propose the Hawaiian pidgin Da Kine. This expression works rather well because it is a corruption of the English “the kind”, but in Pidgin the meaning has changed in that da kine’s reference is deliberately vague or ambiguous. Often the phrase is used when one does not feel like being specific. When I now use “da kine”, maybe it refers to this new kind of Western religiosity, or maybe it’s merely a meaningless redundancy. It could refer to anything. An example of the flavor I’m talking about occurs in William Finnegan’s wonderful, Pulitzer-prize winning memoir, Barbarian Days. The author and his buddy, Bryan, in a vain attempt to keep secret their discovery of a world class surfing spot, Tavarua, in Fiji, never say its name, but refer to it as “da kine”. A problem with da kine is, of course, that is a very common expression in Hawaii and, in fact, there is a company with the name Da Kine. One faces a possible copyright infringement complaint; however, if “Wind Surfer” and “Kleenex” couldn’t defend their copyrights, I doubt that “Da Kine” can either. In any case one might well end up with an even better name than Da Kine.

It is pretty clear to me that we do need a new name. Consider the existing names Dhyana, Ch’an, and Zen. Dhyana has a lofty, abstract, almost philosophical connotation of the jewel in the lotus, while in Chinese culture there is the wonderful idea of taking serious things lightly and light things seriously. This particular sensibility, it seems to me, is missing in Japanese culture; not that there isn’t a wonderful sense of humor in certain Japanese productions. I remember in the late fall of 1974 when my first marriage had dissolved, I was quite distraught, and visited my parents in Honolulu. They lived on Kulamanu Place right around the corner from where William Finnegan lived on his first Hawaiian visit, not that that has any relevance. What does have relevance is that Hawaiian television in those days featured Japanese science fiction cartoons. These were deliberately and deliciously corny, with a wonderful sense of humor. I still remember one in which the villain was named “Blue Electric Eel”. He could take on a human form and when he was in a crowd about to perpetrate some villainy, the scene would move down and show his blue suede shoes, just before all hell broke loose with, if I remember, many sparks and short circuits. With world western culture there are so many strands that I won’t pick out any particular one. The whole culture is da kine. What is clear that this new world culture needs a new word for its penumbra and its specifics, and I’m proposing da kine.

Another, more concrete theme of da kine sensibility is that it originated as an outgrowth of traditional Buddhism. I wonder what sort of novel insight Buddhist thought could confer on Western history, culture, philosophy and religion, to say nothing about contemporary affairs. Going beyond any historical distinctions in Buddhism such as its split into Theravada and Mahayana forms, I think that the idea of “attachment” and a goal of its relaxation or lessening, is curiously underemphasized in our culture. I remember an incident that occurred some years ago when for a time I attended a “Bohm dialogue” group, dedicated to the idea of a selfless descent into creating and following interesting threads of conversion without an agenda, pretty much identical to an eighteenth-century French salon, but perhaps with a higher expectation of generating deep new insights. During a discussion of a topic, now forgotten, one person brought up the idea of “gnosis” which he considered to be knowledge and understanding of a religious doctrine, in a manner so absolute as to be impervious to refutation. What struck me at the time was that this constituted a grasping, so rock solid and with such a diamond hardness that it might well be called adamantine. What struck me even more was that this person implied that he admired this gnosis and that its “knowledge” should be taken seriously , in part, simply because it was held with such mystic conviction. At the time I was quite shocked because I had been immersed in Buddhist thought for some twenty to thirty years and didn’t realize that “grasping” could be taken in a way other than “undesirable”.

A day or so ago to learn more I looked up in Wikipedia the word “gnosis” and read about its considerable history, beginning in ancient Greece as simply a word translated as “knowledge”. Then in later Hellenistic times there were sects which were called gnostic, and in still later times it led in various modern European languages to words for two kinds of knowledge. It would seem that gnosis is a mystic kind of insight into belief, but in no part of this article was there a hint of the idea of “grasping”, a concept seemingly foreign in Western thought if applied to doctrines or ideas.

Of course, the modern scientific revolution, starting somewhere around the early seventeenth century, did implicitly bring in the idea of letting go or “ungrasping”. Scientists are supposed to have convictions, but be willing to change them when evidence rules against them. However, anyone who is at all knowledgeable about scientific history knows that this ideal is far from being followed by scientists in practice. The physicist Planck, who elucidated the first quantum mechanical phenomenon I’ve discussed in earlier posts, was not at all happy with what he discovered and only slowly accepted the idea that he had truly found something revolutionary and new. However, Planck, I think it was, reflecting on the continued opposition of older scientists to his and later discoveries said something to the effect that no amount of experimental evidence would ever cause these physicists to change their opposition; but fortunately, they would eventually die off, leaving the new, field of quantum theory, to be developed by scientists who would pay attention to the experiments which definitively demonstrated the reality of quantum phenomena.

The point is that science does have a way of eventually dealing with adamantine grasping, whether through grudging acceptance or the dying off of stubborn opposing scientists. In recent times, as I’ve discussed before, Karl Popper’s idea of “refutation” has been enormously clarifying for the philosophy of science. “Refutation” directly implies the necessity for ungrasping as a theory is disproved. Popper’s idea has furthermore diffused into areas outside of science as a touchstone of rational thought. However, the idea of refutation becomes muddy as one moves away from science into areas where refutation becomes more and more difficult or impossible. One then needs to grapple with the whole idea of “grasping” especially with what I’ve called adamantine grasping or the grasping implied by “gnosis”, impervious to any change of mind regardless of evidence or argument. For it seems clear that a tendency to grasp beliefs is ingrained in we humans, and likely has some positive survival value in many situations. However, increasingly there does seem to be a need to cope with its negative consequences; a need underappreciated in Western thought. Back to Top

Ramblings I

I had thought it was time to write a summary of what this blog was all about and, after the summary, write no more. However, after many tries, I could never even make a start and, in addition, I lost all desire to write. Today I had a better idea: just ramble and perhaps find a Zen place. Of course, there are many Zen spaces, none well defined, all possibly controversial, since the concept of a Zen place has no referent and is from a conventional, rational Western point of view meaningless nonsense.

However, the whole point of this blog is that there IS such a space; and from this place all the various Western sciences, arts, and what-have-you’s can be stitched into a meaningful fabric in which each piece gives its body to the other bodies, creating in our minds, at least, a tapestry which goes beyond any of its pieces. And beyond this tapestry there is the pure religion which tells one that one’s life is not meaningless; that our lives, though arising out of nothingness and snuffed out into pure oblivion have some kind of eternal significance, beyond verbal expression.

Actually, Zen is a poor name for this tapestry, this pursuit, this vision, and this religious understanding, but my imagination is too limited to come up with a better name. One problem, as I see it, is that the term Zen, is irredeemably Eastern and irredeemably stitched into Eastern culture at least in the minds of Westerners unfamiliar with it. One seemingly needs an Eastern mind to sense what it might be. Luckily, for me growing up in Hawaii, I somehow came to admire and love an Eastern outlook, Japanese and Chinese, tempered by an underlying Hawaiian vision, and could “aha” an inkling of what this religion, beyond all religions and cultures might be. However, any name for it is misleading, a word for what cannot be named. In attempting to link “IT” to Western culture, I don’t imply that Western culture is in any sense special or beyond any other world culture. I simply feel that there is a big lack in Western culture of a religion that can complete, link and top off the various strands of the culture. Such a religion (identical to Zen) can, in my opinion fill the bill in a way that traditional Western religions cannot.

As you, my ideal reader coming from a Western culture and upbringing, journey to an understanding of this religion I have a couple of thoughts at the moment that could be useful. One concerns the idea of “enlightenment”. In earlier posts I’ve suggested that I prefer the Soto idea of gradual enlightenment rather than the Rinzai ideal of sudden enlightenment. However, I would go a little further, regardless of whether you’re a Rinzai guy or a Soto woman (or vice versa), and use an idea and an image from analytic geometry, a very Western form of thought. This is the idea of an asymptote. Consider a hyperbola, one of the conic sections. This two-dimensional figure has four arms, each one of which, as it travels out forever from the center of the figure approaches closer and closer to a straight line called its asymptote. In my analogy consider enlightenment the asymptote and our journey towards enlightenment a curve which comes closer and closer to the asymptote without ever touching it. At some point one gets so close to the enlightenment asymptote that one more and more senses and takes on its properties without ever touching it. If one takes this idea as an axiom, one never needs to consider whether or not one is enlightened. You’re not and neither am I nor anyone else. Just keep up your meditation and striving, coming nearer and nearer to the ideal.

Another thought concerns the concept of “ego”, “self”, or “me”. Does such exist? Are we “attached” to our ego or self in a Buddhist sense? In our journey, can we lose this attachment? Does it help to realize that one’s ego or self doesn’t really exist? “I” don’t think so. The self may be a fiction; but our attachment is very real, and it’s the attachment, the clinging that is the problem. Consider also that “I”, “you”, “self”, “we” are simply words in a language and we’re dealing with realities which are inexpressible in that language. As we practice over the years we may hope and sense that the attachment is weakening. However, it actually can give one a sense of “peace” to realize that the “attachment” will likely never go away and that one can drop worrying about it. The practice is important, but don’t expect it to do more than, at times, weaken our attachment. Another thought is that these “self” words, though meaningless, are actually useful. When I encounter you, I hope I have the ability to look at you and “see” who you are; see in a deeper sense beyond your persona, your background, education, and the objective facts of your life. I want to see this fictional “you” and have “you” feel that you have been seen and understood. Back to Top

Weird stuff: Astronomy, cosmology and Zen

In this post I tell another story of how science, in going beyond what we can imagine, stretches our imagination to encompass new possibilities of the “real”. There are several important themes here, mostly implicit in this account. There is the fact that scientific measurement is often boring in the extreme, seemingly meaningless, especially when it consists of large tables of numbers. However, out of these tables come new mind-blowing meanings, as sublime as great poetry. In addition, there is the human side of science: how people are ensnared by the mysteries facing us and pursue the tedious day to day work which mostly goes nowhere. But enough. Let’s to the story.

Over the last one-hundred years or so we as humans have been vouchsafed through science an overarching view of the universe we inhabit. At the beginning of that last century, around 1920, we knew that the stars were incredibly far away, but figured that the entire universe was embodied in the enormity of what we now call our galaxy. Only eighty-two years before that in 1838 had the first accurate distance to a star been calculated using the phenomenon of parallax, a shift in the apparent position of nearer objects relative to those further away when observed from different viewpoints. A simple way to observe and understand parallax, is to hold up a finger at arm’s length in front of one’s nose, close one eye and then the other. The apparent position of one’s finger jumps back and forth relative to a background further away. One half the angle of the shift defines the parallax. One uses half of the shift because the direction straight out from one’s nose towards the outstretched finger defines a base direction for where one is looking. A line to the finger from either eye meets the straight-out line at the parallax angel. Knowing this angle and the distance between one’s eyes, one can calculate the distance to one’s finger using simple trigonometry. That calculation would be pointless; however, one realizes, using the same idea, that instead of the distance between one’s eyes, one can take the distance between opposite sides of the earth’s orbit around the sun and by measuring the apparent shift in position of nearby stars relative to those further away, one can calculate the distance to those nearby stars.

The fact that there should be parallax in the heavens was understood in ancient times, was known to many in the sixteenth century and could be used to calculate the distance to the moon, around 10 times the circumference of the earth. The seminal transitional figure, Tycho Brahe, 1546 – 1601, excited by the new theory of Copernicus (1543), but still under the thrall of the classic Ptolemaic view, realized that only by measuring the angular position of both the “fixed” and the “wandering stars”, called planets, might he be able to tell what was really going on in the heavens. Tycho thus became obsessed with measuring, so was among the first in history to intuit and practice what we now realize lies at the heart of science, careful measurement and observation 1. Tycho was a Danish nobleman and used his own and other money to finance the construction of instruments such as quadrants and sextants, each like a piece of a giant protractor. During his life he measured hundreds of stellar positions as well as those of the planets. The telescope’s invention lay in the future, but Tycho could measure angles to around a minute of arc, one sixtieth of a degree, about thirty times smaller than the moon’s diameter as seen from earth. Probably influenced by ancient Greek ideas of an earth surrounded by crystalline2 spheres carrying successively, the moon, the sun, each of the five planets, and then the fixed stars, Tycho imagined that the stars were not much farther away than the planets. If Copernicus was right and the earth had a circular orbit around a fixed sun, Tycho should easily be able to detect the parallax shift in at least a few stars over a six-month period as the earth swung around the sun in its orbit. Finding such a shift would confirm Copernicus and simultaneously give an idea of the distance to the stars in terms of the roughly known distance to the sun.

Over a year’s time Tycho could detect not the slightest parallax in any candidate star. This meant one of two things. Either the earth and the stars were fixed in the cosmos, OR the stars were unimaginably far away. The latter possibility was to Tycho unthinkable so he guessed the former and made up a model in which the five planets circled the sun, while the whole shebang of sun and planets, circled the central, spinning fixed earth and her moon inside the sphere of the fixed stars. Tycho’s theory was messy, but saved at least part of Copernicus’s beautiful picture. Tycho’s guess was wrong, as so many scientific guesses are. In fact, wrong guesses are an important part of science even though they mostly are forgotten and ignored by history. In Tycho’s case although his guess was wrong, his measurements proved crucial to Kepler’s laws of planetary motion, and with the contributions of Galileo and Newton, a Copernican model made more sense, although it took over another 100 years for stellar parallax to be detected and yet another 100 years before it was actually measured by Friedrich Bessel in 1838. Before its detection in the early 1700’s there were still die-hard anti-Copernicans who could use the lack of stellar parallax as the primary evidence for their views. It seemed to them impossible that stars could be so distant. As it turns out, the parallax of the nearest star is less than an arc second, more than 60 times smaller than Tycho Brahe could detect. An arc second is the angle subtended by a quarter 3.3 miles away and the stellar shift is at most about half of that. (See Wikipedia’s article, “Stellar Parallax”.)

It’s worth doing some simple math in a short paragraph to show how the distance to nearby stars is calculated and find its value. (Feel free to skim.) It turns out that one doesn’t even need to use trig, because if the parallax angle is small, one can use the formula s = r times ø, relating the arc length s on a circle to its radius r and the angle ø which s subtends. In the astronomical situation r is the distance to the star, s is the radius of the earth’s orbit around the sun, 93,000,000 miles or so, and ø is the parallax angle. The angle ø needs to be in radians, an angular unit = π/180 times the angle in degrees. These days with a smart phone one can easily grind out the calculation. Let’s take ø to be half a second of arc. We need that half second to be in degrees so we can then multiply by π/180 and have it in radians. So, .5 times 1 /60 x 1/60 = .5/3600 = 0.000138888 degrees. Multiply that by π and divide by 180 and we have our half second as 0.00000242407 radians. Divide 1 by this angle and we find that a nearby star is 413,000 times as distant as our sun; namely 38,400,000,000,000 miles away. Astronomers like to cut these big numbers down to size. If we used an entire second rather than a half as our parallax, the distance would be half as much. Astronomers name this latter distance a parallax second, abbreviated as a parsec, pc. Our hypothetical star is 2 parsecs away and there are, in fact, stars that are that close to us. There are none as close as a parsec. Another distance unit in popular usage is the light year, the distance light goes in a year’s time, traveling 186,000 miles or so each second throughout the year. You can whip out your phone and show that a parsec is about 3.26 lightyears. It is worth contemplating for a moment the magnitude of this distance to our near neighbor stars. Light gets to the moon in a couple of seconds, to the sun in half a minute, but takes 5 years or so to reach nearby stars, 2 parsecs away. We will see below that typical distances in our universe are measured in mega parsecs, a million times as large. As a means for measuring cosmic distances parallax is quite limited. The satellite Hipparcos, aloft 1989 – 1993, could detect a parallax of 0.001 arcseconds (like measuring the diameter of a quarter in New York as observed from San Francisco), so could measure the distance to stars one-thousand parsecs away. Helpful, for stars in our immediate neighborhood, but worthless further out.

As the twentieth century dawned it was clear that most stars were unfathomly far away and that any parallax they possessed was infinitesimal. Enter into our story Henrietta Swan Leavitt, 1867 – 1921. Around 1892 as a college senior she took an astronomy course and became incorrigibly fascinated. As a woman traditional routes to becoming an astronomer were closed to her. Instead she was able to wrangle her way as a volunteer at the Harvard Observatory. Around 1900 photographic plates came into being and were soon put to use in astronomy. The relative brightness of stars could be measured with greater precision on these plates than by naked eye observation and Henrietta, was put to work measuring the brightness of thousands of stars. Imagine the tedium of this work, day after day, year after year, with only a slight inkling of what use this data would ever have. However, in the early 1900’s while measuring the relative brightness of 1777 so-called Cepheid variable stars, Henrietta noticed something; namely, that there was a relationship between the brightness and dimness period of these stars and their relative brightness at its peak. She made a graph of the data and pointed out her finding to her boss, the astronomer, Edward Pickering. As a woman she could not publish her finding, but Pickering could and did in 1912, giving her credit for the discovery. The stars whose brightness she measured were in the large Magellanic Cloud, a nebula, so were at an unknown distance. The brightness was only relative. However, people soon realized that there were nearby Cepheids within parallax range. With an absolute measure of brightness established one could potentially reach out, finding the distance to stars much further away than could previously be measured. Ms. Leavitt pointed this out before she succumbed to breast cancer in 1921. Her finding was easily worth a Nobel prize, but there were three reasons she could not be considered. 1, Nobel’s are only given to living persons; 2, Astronomers were ineligible in those days; and 3, She was a woman.

By 1924, using parallax, the distance to several nearby Cepheids had been measured and the time was ripe for momentous discoveries. The first of these was made by Edwin Hubble using the newly built 100-inch Wilson telescope above Pasadena, California. (When I lived in Pasadena in 1953-4, I would hike up to the observatory on weekends and occasionally be amused by the spectacle of California drivers skidding around in a rare snowfall.) By the end of 1924 Hubble had been able to detect and measure the brightness of several Cepheids in the Andromeda and other nearby “nebulae”. Clearly, the distance to these stars was much greater than to any star in our milky way galaxy and the “nebulae” were, in fact, “island universes”, each consisting of a several hundred billion or so stars. Hubble thus settled a controversy since some influential astronomers at the time thought that the nebulae were simply large star clusters inside our milky way. As a distance measure, astronomers still cling to the parsec, an established convention, but now mostly in the form of a kilo or mega pc, a thousand or million times the distance mentioned in the last paragraph. For example, our nearest neighbor galaxy, according to the Wikipedia article “Andromeda Galaxy”, lies at a distance from us of 778 kpc or 2.54 million light years.

As the 1920’s wore on (remember: this is the time of the quantum revolution, the German hyperinflation and the inexorable growing foundation for Hitler’s rise) Edwin Hubble made another earthshaking discovery, measuring a Doppler shift in the spectra of various galaxies. One experiences a Doppler shift here on earth when an emergency vehicle with “lights and sirens”, passes by. The pitch of the siren suddenly lowers as the vehicle passes. Hubble found that the frequency of light from galaxies lowered (were Doppler shifted towards the red), the amount of shift being directly proportional to the estimated distance of the galaxies. What this meant was that the farther a galaxy was from us, the component of its velocity in our direction was always away and greater. Imagine in your mind being in the middle of all these galaxies. Anywhere you imagine being, you are always in an apparent center (so says general relativity) and all the galaxies are moving away. The number of threads in the fabric of the entire universe is increasing so distance measures are growing. The speculation this situation suggests is that at one time there was a beginning of this spread and that the entire universe exploded out of nothingness. This idea is called “the big bang” theory, “big bang” being an expression coined by Sir Fred Hoyle, a brilliant, creative, quirky British physicist and astronomer, who proposed a rival, steady-state theory of an eternal, expanding universe, kept homogeneous by the rare, occasional creation of a stable elementary particle. Hoyle claimed he was not being pejorative in his term, but with it he was implying that the very idea of a “big bang” was ridiculous. Among other things Hoyle wrote some interesting science-fiction novels, one at least, based on a possible rupture of space-time in the vicinity of earth. (October the First is Too Late.)

Hubble published the paper about his red-shift observations and some of their consequences in 1929. His ideas had been anticipated in greater detail and published in a somewhat obscure journal, two years earlier by Georges Lemaître, a priest, mathematician and physicist, then a part-time lecturer at the Catholic University of Louvain in Belgium, see Wikipedia. Lemaître, rediscovered a metric, predicting the expansion, in the equations of General Relativity. Also, he realized that Einstein’s solution for a static universe was untenable. Then, using red-shift observations in the literature, Lemaître made the first estimate of the Hubble constant (now renamed the Hubble-Lemaître constant). Lemaître was also the first to imagine the “big bang” arising from a densely packed “primeval atom” containing what was to become our entire universe. When Lemaître translated his paper to English in 1931 he left out his section about the Hubble constant because by then Hubble’s 1929 paper had come out and Lemaître figured that his own value was obsolete. Ironically, Hubble’s value was off by a factor of 10 or so. Nowadays we know that the constant(?) is about 70 although at the moment (7/14/2020) there are at least two different values which disagree, with a gap beyond their error estimates. The units of the “70” which I left out of the previous sentence are worth explaining briefly. (70, without units, has the same status as 48, mentioned in Douglas Adams Hitchhikers Guide to the Galaxy as the answer to “life, the universe and all that.”) To understand the Hubble expansion unit, imagine that we “look” out from our earthly center of the universe a megaparsec. We will find that out there, all the galaxies are moving away from us at an average speed of 70 kilometers per second. Go out another mpc and they’re going at 140, etc. The unit is thus a kilometer per second per megaparsec. Incidentally, the variation of galaxy velocities making up this average is small. The universe is incredibly homogeneous, a fact Hoyle could have used, had he known, in his long battle with the big bang.

Until fairly recently Hubble received the credit (for whatever it’s worth) of discovering the red shift and the big bang because of his well-publicized 1929 paper. Hubble did nothing dishonest in accepting his honors and fame, but also did nothing in the way of discouraging such. Why should he? Lemaître remained an obscure figure partly because he was not at all interested in self-promotion and possibly because he was a Catholic priest, with the baggage of being considered anti-science because of his religion.

As the 20th century wore on, the picture suggested in the first third of the century fleshed out. People researched the different kinds of galaxies, realizing in the process that there are 100 billion or so in our universe to say nothing of quasars and “black holes”. Between 1963 and 1965 perhaps the most exciting astronomical discovery of the century occurred. I can remember my excitement in 1965, as a newly installed Associate Professor at Auburn University, when the news came out that a cosmic microwave radiation had been accidentally observed by Penzias and Wilson at a Bell Labs site, using a large so-called horn antenna. The signal was to them, when first detected, unwanted noise, and they tried in vain to get rid of it. Finally, they called Professor Dicke at Princeton, whose design was incorporated in their antenna. According to Wikipedia when Dicke got the call, he said to his team, “Boys, we’ve been scooped”. The radiation had been theoretically predicted and Dicke’s team was about to search for it. As the shape of the radiation spectrum was filled in, it fitted exactly, the formula that Planck had found in 1900, for black body radiation. Link to Black Body discovery. The temperature of the radiation was 2.7 degrees above absolute zero, having cooled from an incredible high temperature through the expansion of space from the time when the universe became transparent to electromagnetic radiation some 200,000 years after the big bang. This observation of cosmic black-body radiation was a striking confirmation of the big bang theory, and, in no way, could be twisted to be compatible with Hoyle’s rival theory. The decline of the Hoyle theory is a good example of Karl Popper’s idea of how science advances as I discussed in an earlier post. However, in science, nothing is ever really settled and continuous creation could easily again rear its [ugly?] head.

Towards the end of the 20th century, as more and better measurements of the cosmic radiation were made, it became clear how remarkably homogeneous it was. How could this be? As the fabric of the universe expands, regions become separated in a way special relativity calls “spacelike”. No signal could pass back and forth to soothe out fluctuations. Thus, unlike a cooling liquid, there is no mechanism to bring about homogeneity. Between 1979 and 1981, a young physicist, Alan Guth, developed a theory of inflation. This was not an economic theory, but, instead, the idea, that in the early instants of the big bang, “negative vacuum pressure” caused a wild, exponential expansion of the infant universe. After the inflationary expansion stopped, the universe was much larger and the ordinary Hubble type of expansion took over. Recent satellite measurements of the remaining non homogeneity agree well with Guth’s theory. I must confess that an intuitive understanding of the math behind this theory is totally beyond me.

In more recent times, deep mysteries concerning dark matter, dark energy and the idea of a multiverse have arisen. At this point I will not talk about them, leaving a possible discussion for later. Instead I will ask, “what is the significance for a thinking, aware human being of what we have found out about the place in which we live?” Many have noted that the history of cosmic discovery is one which displaced the human race further and further from the central significance we thought we had in the scheme of things back in ancient and medieval times, a displacement towards utter insignificance and humiliation. I want to take an almost opposite point of view. I wish to disregard the finer points of the science and look at the universe in the largely non-quantitative way as I have described in the previous paragraphs. I want to consider our picture of the universe as an aesthetic object, an unbelievably magnificent work of art. I want to suggest that this picture of the universe is, as well, a gigantic Zen Mondo, making clear an ultimate religious view beyond any language in which it could be couched.

If I am able to proceed in this direction, I must switch to an entirely different language game. So, in the a later post, possibly the next, I need to go further into the meta-language concept as suggested and developed by Wittgenstein, Kuhn and Meagher. Back To Top

  1. While observation and measurement lie at the heart, “theory” comprises the soul. For science to be a living being, it needs both. ↩︎
  2. If you think that the moving crystalline spheres, giving off a kind of music, are unreasonable, consider the “luminiferous ether”, a medium in space, thought necessary, in the late nineteenth century, for carrying light waves. In order for light to have its observed speed, the ether would need to be massless and incredibly rigid yet allow astronomical bodies such as the earth, planets and stars to pass through it in a frictionless way. Perhaps, that is. Allowing the ether to be dragged along close to earth could explain why it was undetected by the Michelson-Morley experiment. As it turns out, the electromagnetic field is perfectly capable of existing in vacuum, unlike all the more familiar waves known at the time. This is another example where a “guess” was wrong and, in this case, adopted by an entire scientific community. ↩︎

History I

In an earlier post “Physics, Etc.”, as an aside, I threw out the statement that if one wanted to understand “everything”, physics was a good place to start. The implication was that I indeed wanted to understand everything and that such a goal was a worthwhile life pursuit for anyone. Now, I want to consider this idea, using history as an exemplar. One might of course take “understanding everything” as a crazy Zen dictum such as “believe nothing, understand everything”, and indeed it can be so taken. In a later post I will, in fact, consider how a religion of nothingness, fits with and caps off a comprehensive understanding of the particulars of our entire human situation.

Before engaging the main theme of this post, I will consider the somewhat irrelevant theme of why physics is, indeed, a good starting point towards “understanding everything”. This is mainly because physics, as an amalgam of abstract math and real-world experiment, is a difficult subject, an excellent pursuit in one’s youth when mathematical powers are at their peak. No one, not even Einstein, Schrödinger, Feynman, Gell-Mann, or the multitude of current day experimentalists and theorists is really smart enough to do physics well. One really needs an IQ of 4 or 5 hundred or so as well as an incredible imagination, creativity and, very likely, some luck.

Once one wants to leave physics for other fields, many open up. Technical or cross disciplinary engineering or financial fields are wide open, and even sciences such as biology or neurology, seemingly distant, have been served well by ex-physicists. However, the main point here is that if one at first concentrates in an area such as the humanities, arts, or social sciences, then later, tries to go in the other direction, towards physics or other sciences one finds that the difficulties are likely to be overwhelming. In saying this I’m not making any kind of value judgement about the worth of any particular area. In fact, part of the difficulty in moving from humanistic areas towards science, is finding the motivation to do so. Moving from an area in which the glory of the particular is a main attraction to an abstract area where there seems little magic or joy, hardly seems a worthwhile enterprise. Then if one does begin to sense an aesthetic in science or the wonder in the depths of physical being, one confronts mathematics, which is likely to come across as meaningless abstract gibberish. One ends up depending on popular expositions such as my last three posts; and such are unlikely to lead to much depth of understanding. In particular, one is unlikely to realize that physicists themselves, in spite of their great past successes are working in the dark mostly repulsed by the great mystery at the edge of their discipline.

In my own pursuit of understanding in areas outside of science, one crucial insight came to me rather late as I reflected on my experiences in becoming a decent skier. Growing up in Hawaii and then going to college in the Bay Area of California, I hardly even saw any snow until I was 22 years old. At that point I became fascinated with skiing, both downhill and back-country. In those days one used the same equipment for both. Our downhill skis had cable bindings which had side clips near the heels for downhill and by the front bindings for back-country. The latter allowed one’s heels to come up which made striding easier when on the level. For going uphill, we attached skins to the bottom of the skis. Out West where we skied on Mt. Shasta and in the Sierra, real cross country, langlauf, skis were unknown and thus the joys of kick and glide were missing. In those days I could not afford ski lessons so learned pretty much on my own and developed just about every disastrous, bad habit possible. In addition, it turned out that I didn’t really have a great deal of aptitude for the sport. Years later, in Oregon, skiing with real XC or modern downhill skis and realizing I had become a competent, if far from expert, skier in spite of all the obstacles, it became clear that my bad start and lack of aptitude didn’t much matter because I loved being out on skis and put in many enjoyable hours, in spite of many falls and a tendency for bad habits to reassert themselves in difficult situations. On cross country skis I attempted telemark turns in vain for many years finally getting the feel of the skis floating in the soft snow, the turns becoming effortless, as I skied down with an overnight pack from above the Palmer lift on Mt. Hood after climbing the mountain. With downhill skis after unlearning the old Arlberg technique, I finally trained my muscles to do the right thing by constant reminders, “skis together, look downhill, articulate”, but always I was likely to revert to a snowplow and backwards fall when things got tough. The lesson here is that when one tries to learn something new, aptitude doesn’t matter as much as finding meaning and joy in its pursuit. Such, enables the persistence in practice and the discipline which leads towards success, satisfying even when only partial. This lesson is crucial for teachers and professors at all levels and is largely ignored. That, however, is a subject for a different post.

For me personally, history is a wonderful example of confrontation and learning in a field outside of one’s main youthful interests. At first, I found boredom, if not outright hatred, then the glimmerings of interest and a grudging acceptance of some history. Finally, my interest widened to more areas and finally a fascination developed to the point where I could be accused of being a “history buff”. Ultimately, I’ve become interested not simply in the history of specific times and places, but in what doing history involves with the appreciation of the gifts and dedication required of a truly excellent historian. Finally, I’ve come to see how history has expanded to encompass in itself an understanding of everything. To tell this story of my involvement I will now move into “memoir” mode, beginning with how I grew up in Hawaii and found myself living at a time when happenings became history.

Around 1935 my parents built a large two-story house at 2244 Aloha Drive, in a still sparsely settled Waikiki neighborhood. The Ala Wai Canal, one block mauka (toward the mountains) from Aloha Drive was built between 1923 and 1928. Before then, the part of Waikiki where we were to live on Aloha Drive was swampy with two streams flowing to the ocean. The Hawaiian dictionary translates Waikiki as “spouting water”. Wai means fresh water as opposed to Kai for salt water, while Kiki can refer to any rapidly flowing water. Perhaps “turbulent fresh water” would be a better translation, but who really knows? Perhaps “spouting” could refer to waves hitting a stream as it flowed into the ocean. In any case Waikiki was a rather sleepy beach with a limited amount of sand and coral filled water off shore, cut off from the main city by the two streams. In the early years of the twentieth century the beach witnessed the resurrection of surfing, notably by Duke Kahanamoku who was also noted for his Olympic swimming medals and world records. By the 1920’s surfing was well established at Waikiki. My Dad’s pictures from that time show a row of surfers with their huge, weighty, ponderous redwood boards standing on the beach as well as pictures of Dad himself in a bathing suit that covered his chest, and, in the background, a pier running out to sea from the Moana Hotel. One aspiration of history is to create the impression of what it would be like to be present in a past time and place. I can imagine how Waikiki was in the 1920’s and how different it had already become by the time I could remember it in the mid 1930’s. (The pier had vanished among other things.) After 1928 the Waikiki streams flowed into the Ala Wai and the land where we were soon to be living was filled to appreciably above sea level. From our house we could walk makai (towards the ocean) down Royal Hawaii or Seaside Avenues five blocks to Kalakaua Avenue and the beach at Waikiki just beyond, where my younger brother George and I could play in the water and where I finally was able to keep my feet from continuously reaching for the bottom and begin to swim at age 6. (On a 1936 trip to the “mainland”; i.e., California and the U.S. beyond, George learned to swim at age 5.)

For some reason which was never at all clear to me, my parents tired of living in Waikiki and my mother, consulting with an architect, designed a new house which was built around the time I turned 11. This new home was located in lower Manoa valley at 2111 Rocky Hill Place, a short lane running uphill from Kakela Drive which began at McKinley Avenue and then rounded a corner and climbed up towards the top of Rocky Hill, an ancient volcanic remnant. (This area is easily found on Google Maps.) Our new house stood at the top of a 20 odd foot rock wall above McKinley and from our living room we had a view of Waikiki and the ocean beyond. This ocean view was partially blocked near the shore by Waikiki’s two hotels, the Moana and the Royal Hawaiian, as well as by lower buildings and the coconut trees between Kalakaua Avenue and the ocean. Later, when I was in high school, I became aware that on occasion we could see white surf break beyond the hotels when Summer storm surf came to the south shore from the great Winter storms south of Tahiti. The sight of such surf was a sign that we should, if at all possible, get down to Waikiki where my brother, my cousin and I could put on fins and swim out a half mile or so to body surf the large waves at First Break. Back in the late 1930’s and early 40’s, however, body surfing lay in the future and we mostly swam near shore and picnicked on the weekends on ivory colored coral sands surrounded by lauhala or ironwood trees on the far side of the island.

It was around this time that I became aware of the news of what was going on in Europe with a crisis concerning Czechoslovakia and the threat that Hitler’s Nazi Germany would start a world war. I was aware that there had been an earlier, very bad, war before I was born, but knew no details. I remember hearing broadcasts, called fireside chats, of our president whose reasonable, friendly, confiding, persuasive voice, capable also of withering scorn, completely won my admiration. I felt a sense of foreboding when war did come in 1939, a feeling which intensified as Poland, Norway, then France fell to the Nazis. I became aware that there was a threat from Japan, who had invaded China and Manchuria, and had joined the “axis” powers. I wondered why they were called “the axis powers”. (In fact, even now when I think I know, I haven’t actually read an explanation so my understanding is really based only on the plausible speculation that Germany and Italy cut through the heart of Europe like an axis around which all else would revolve.) In the summer of 1941 when Hitler invaded Russia, I felt a slight sense of relief after the German invasion slowed and halted, an outcome that had previously never happened. As the Fall came on there was news of worsening relations with Japan.

My folks and their friends observed that there was little threat to us in Hawaii because Navy PBY sea planes patrolled thousands of miles out to sea in all directions where they would detect any sign of Japanese naval activity. (Perhaps the PBY’s weren’t actually fictional, but they obviously did not patrol effectively to the North). My Dad worked for Castle and Cooke, one of the Big Five business firms who dominated much of the islands’ economy in those days. Castle and Cooke and the other Big Five had a controlling investment in Matson Navigation Company who owned 4 passenger ships as well as many freighters which supplied us with goods from the mainland and carried back our sugar and pineapples. Castle and Cooke also served as agents for Matson in Hawaii and I realize now that my Dad, involved with Matson’s island doings, would have been privy to all the scuttlebutt going around town. At that time, I was too ignorant and uncaring to be much aware of such things. What I was aware of were my parents’ friends in the Navy who visited us when in port. One, whose name I regrettably don’t recall, worked in the engine room of the heavy cruiser Houston. In the interest of personifying him, I’ll make up a name for our USS Houston friend, calling him “Sam” after the historic Sam Houston. (Sam might according to tickles in my brain, in fact, have been his real name.) In the Fall of 1941, Sam had heard from talk going around in the navy that we were very close to war with Japan. It could come at any time. In November Sam bid us good-bye as his ship sailed West to the far East. We never saw him again, the Houston being sunk in the early days of the war. Later, after the war, we heard that Sam had survived being in the engine room, but had died in a Japanese prisoner of war camp. Our other friend, Forest Jones, was a petty officer on the battleship West Virginia, stationed at Pearl Harbor when not at sea.

December 7, 1941 was a Sunday. The previous September I had entered the 7th grade at Punahou, a well-known private school, founded in 1841 by missionaries living in the Kingdom of Hawaii. My classes, as always in those days, were somewhat boring, but I endured and learned the material as do most children. Weekends were somewhat of a relief and on that Sunday morning, feeling relaxed and free, I walked out into our yard and looked up to see the entire sky covered with anti-aircraft bursts. I knew what they were because I had frequently seen planes towing targets which were surrounded by eight or ten of these bursts as anti-aircraft gunners practiced. My feeling on seeing the sky covered was one of shock. I knew something was badly amiss, but did not jump to the obvious conclusion. Somehow, war was unthinkable, a feeling shared by all of the Island’s military authorities who should have known better. I went back in the house exclaiming about the bursts to my parents. We went into the living room and looked down to the ocean where two small freighters were coming toward port. Suddenly, two huge columns of white water rose near the ships, making a surreal, impossible image. My parents immediately went across the room to the large Philco radio console and turned it on. After its interminable warm up the radio came to life and the broadcast sounded entirely normal for a Sunday morning. Our feeling of relief did not last long, however, as the program was soon interrupted, with an announcer saying something like, “Folks we don’t know what is going on, but we’ll find out and get back to you as soon we can.” Then the music resumed. The second program break came shortly. “… The Hawaiian Islands are under enemy attack. … The Rising Sun has been seen on the wings of the attacking planes.” Shortly after the second resumption there was a third, announcing that the station was going off the air. Then silence.

I suppose we must have eaten breakfast, but I remember nothing about it. I do remember looking up from our front yard and seeing a formation of white planes high in the sky. Their motors made an entirely different sound than what I had usually heard from airplanes. They were presumably Japanese planes of a second or third wave heading towards Pearl Harbor. Later a single plane flew fairly low over us and dropped a bomb that hit harmlessly near a home at the top of the steep slope rising across Manoa Valley. Since that area was barely visible from our house, this incident most likely happened after we had left the house and walked up on Rocky Hill where there was a good view to the South and West. I felt very frightened. It had occurred to me that if a Japanese pilot had seen us, he would have mercilessly strafed us. There were no more planes near us, but we all kept in mind that there were nearby Kiawe trees under which we could hide had any appeared. Looking West toward Pearl Harbor all we could see was the crater of Punch Bowl blocking the view. Behind Punch Bowl rose a huge cloud of black-grey smoke. I figured that the Japanese had bombed the two or three large fuel tanks that lay on the shore of Pearl Harbor near Pearl City. I was wrong. Luckily for us, the Japanese had placed the fuel tanks which could have easily been destroyed with 2 or 3 bombs each, into a lower priority, which they decided not to exercise after their successful attack. Admiral Nagumo felt that leaving as fast as possible was better than pushing his luck by refueling planes for further attacks on the lower priority targets. I heard recently that the entire fuel supply for the Pacific Fleet was in those tanks and that it would have crippled our fleet for months had they been incinerated. Instead the attack concentrated on military airfields and the ships in Pearl Harbor, destroying most planes on the ground and sinking many ships. At one point as the morning wore on, I was able to look through some borrowed binoculars at the entrance to Pearl Harbor which we could see. There were ships moving out to sea with bomb spouts rising near them. Around 11 am we went back home just in time to see a big fire burn some buildings and homes about half way down towards Waikiki. We thought the cause was a final departing plane which had dropped a bomb, but in reality, we might only have imagined that we saw such a plane.

After Pearl Harbor came the bleak early days of the war which became a total disaster for U.S. and its allies in the Pacific. There has been much history written about WWII in all its multiple theaters, but one relevant fact not sufficiently emphasized, in my opinion, is the feeling one has of being in a “Total War” such as WWII. It is a feeling of constant underlying stress, like being in a tight athletic contest whether on the field or on the bench, but much more intense and much more prolonged. When will this war ever end? This feeling of underlying dread is not always in one’s consciousness, but lurks, waiting to spring into awareness. Life is not normal because there is a feeling that the whole world is awry and disaster seems never far away even if the war is being won.

In the days after Pearl Harbor, we wondered about Forest Jones on the West Virginia. As it turned out Forest survived Pearl Harbor and the entire war in the Pacific. In 1991 there was a 50-year anniversary commemoration of Pearl Harbor with Japanese participants in the attack joining Americans who had been there. My family had kept in touch with Forest during and after the war. During the war he had visited us frequently when his ship was in port and we had heard his stories of Pearl Harbor and beyond. Forest participated in the 50th anniversary commemoration though he was far from ever forgiving the Japanese for what he had endured in the war. He wrote up an account of his experiences at Pearl Harbor for the Naval Archives, and sent a copy to my Dad. By 1991 I was an unabashed history buff so saw to it that I had a copy of the Forest Jones account. It is worth quoting excepts from it.

“Forest M. Jones, LCDR, USN (Ret) November, 1991

“I was a 1st Class Petty Officer aboard the U. S. S. West Virginia (BB48) when the Japanese attacked Pearl Harbor. I was on the forward Fire Control Platform, above the Navigation Bridge, and saw the Japanese planes coming down the shipyard channel. Three other Fire Controlmen on the platform and I immediately manned our battle stations in the two anti-aircraft gun directors located on the Fire Control Platform. We had the two directors manned with skeleton crews, before the General Quarters alarm was sounded…
…….
“From our vantage point on the upper deck, we could see that some of the starboard guns were being manned by their crews. There was no attempt to man the guns on the port side due to continued torpedo strikes, fire and debris in the vicinity of the gun area.

“We were unable to obtain power to permit operation of the Gun Directors and were also unable to establish communications with the anti-aircraft guns. …

Forest writes that he descended with some of his fire control crew to the lower deck where crewmen were setting up the guns so he and his friend, Joe Paul, another fire controlman, went to the nearby Ready Service boxes and began to remove 5” shells used by the guns.

“While Joe Paul and I were removing ammunition from a Ready Service Box we were suddenly engulfed in a cloud of kapok from the life jacket locker above the Ready Service Boxes. We later discovered, after the attack, that one of the 16” armor piercing shells that the Japanese had modified to be used as a high level bomb had struck the top of the Forward Cage Mast and was deflected by the heavy metal coaming of the Signal Bridge. Were it not deflected it could have been a direct hit on the Ready Service Box where we were working. The shell penetrated to a lower level but failed to explode. The lives of Joe Paul and I were spared twice in the matter of a second. First when the bomb was deflected and then by its failure to explode almost directly under our position on the anti-aircraft deck.

“After unloading all of the available ammunition, I went to the Navigation Bridge where Captain Bennion was sitting against the forward metal shield on the wing of the bridge. He had been fatally wounded but was still alive. Unfortunately, there was nothing we could do to alleviate his suffering. He had suffered a massive mid-torso injury by a fragment from a high level bomb that had struck the Number 2 Turret of the Tennessee.

Forest Jones and two other enlisted men then helped around 30 men to emerge from an escape tube, the only remaining route to safety from the main battery fire control room on a lower level deck.

“By this time the ship had taken a decided list to port due to underwater torpedo damage that led to extensive flooding. It was about this time I witnessed large explosions within the Arizona, which was directly astern the West Virginia. It was necessary for us to take cover in the protected areas of the bridge because of the great amount of flying debris. At this moment, I witnessed the Oklahoma, directly ahead of us, roll over to port due to heavy torpedo damage below the waterline. Within a few minutes all of the superstructure and decks were submerged and it came to rest with only part of the bottom visible.

(400 or so seamen were trapped inside the Oklahoma. In the days after Pearl Harbor we heard about a few who made their way up to the hull being rescued when their tapping was heard. All of the others perished.)

“The smoke from the burning Arizona was very heavy. Fortunately, there was no fire in the bridge area of the West Virginia. Although we were being subjected to numerous strafing attacks, we had no hits in the bridge area. During a lull in the attack I checked the Signal Bridge and Fire Control levels to make sure there were no wounded crewmen left in those areas.

“Apparently the heavy list to port was being remedied by counter flooding. The ship was gradually settling to the bottom on an even keel and finally came to rest with water to the Main Deck level. The word was passed on the upper decks and bridge levels to abandon ship (source unknown).

“Most of the crew abandoned ship in the vicinity of the starboard bow. Joe Paul and I were among this group. There were several motor launches moored in the area between the bows of the West Virginia and Tennessee. Joe Paul and I, along with an unknown fireman, manned a 40’ motor launch and made several trips to Hospital Point with wounded and other personnel who had been in the water and were heavily coated with fuel oil. We also towed floating bodies to the Hospital Point site. …

(Forest Jones mentioned to us during one of his wartime visits that after he abandoned ship, he had had to dive under burning oil to reach the launches. This detail was omitted from his report.)

“The West Virginia was raised, repaired, modernized and returned to Combat Operations in 1943. She was the only ship in Tokyo Bay during the signing of the surrender terms which had been at Pearl Harbor.”

End of the excepts from Forest Jones’ account.

After Pearl Harbor Forest was assigned to the carrier Enterprise where he saw much action especially in the Battle of Midway. Later he rejoined the West Virginia where he saw much more action, recounting to us how the battleship fired its 8” guns to create water spouts in the hope of downing kamikaze planes as they attacked the ship.
……………………
In the early days after Pearl Harbor Hawaii was put under martial law. (Surely one motivation for this was that our largest ethnic group in Honolulu at the time consisted of people who had come to Hawaii from Japan during the previous few generations.) Our lives resumed some sense of normalcy. We went down to Waikiki and swam, making our way through a passage in the rolls of barbed wire strung along the beach. The city was totally blacked out and we learned to move about our house after dark, feeling walls and remembering where doors were. Later we used cardboard and tape to blackout the windows of many of our rooms so had some light.

During the early months of the war before June, 1942, my parents had to decide whether or not to flee to the mainland rather than risk an Island invasion. They decided that the risk was small enough to be worth taking. However, some of my Punahou classmates disappeared. Under martial law our Punahou campus had been taken over by the Army Corps of Engineers. We 7th grade students held our classes in an open pavilion near the University of Hawaii Campus.

Except for following the news, hearing about our Guadalcanal Solomon Island invasion and the Battle of the Coral Sea, my memories of the time during early 1942 are quite vague. I do remember that outside of our school pavilion was a yard where we all played a game involving a football. Someone would grab the ball and run, while everyone else would chase after, tackle and pile on the runner. My memory is vague on one point, but I think the girls in our class did not sit out this game. Although I was one of the smaller kids, I thoroughly enjoyed this activity. I remember nothing about the Battle of Midway at the time except for my mother describing how she went to downtown Honolulu in early June and found the city almost entirely deserted. The grapevine had apparently informed people that something big was going on.

The “something big” was, of course, the Battle of Midway. See Incredible Victory: The Battle of Midway by Walter Lord for a fascinating full account. With our blithe assumption of American superiority, we did not realize at the time that we were taking on, arguably, the world’s best navy and naval air force who had vastly superior forces on the scene. We won the battle through luck, some vital decrypting of Japanese naval codes, some skill, and the incredible heroic sacrifice of our torpedo plane pilots. Something I found out later, probably while working at the Naval Ordnance Test Station, was a fact not mentioned in the book: until two or three years into the war the US had no torpedoes that could survive being dropped from a plane. Nevertheless, our torpedo plane pilots who must have known they were doomed, attacked the Japanese carriers once located. The lumbering torpedo planes became sitting ducks for Zero fighters who wiped out close to 100 percent of them. The Zero also played havoc with our outclassed fighter planes. After the Japanese “turkey shoot”, the planes involved needed refueling and, thinking, because of some miscommunications, that there were no American carriers anywhere nearby, Admiral Nagumo ordered a mass refueling. Thus, most of the Japanese fighter planes were helpless on their carrier decks when our largely unopposed dive bombers arrived on the scene. We sank all four carriers in their group and turned around the course of the war. The loss of their prime carriers was bad enough, but according to Saburo Sakai, a Japanese fighter ace, it was the loss of their highly accomplished fighter pilots that was even more of a disaster.

I don’t remember whether or not our victory at Midway was felt as an immediate relief in Hawaii. I do remember that one day we went down to Waikiki and the barbed wire was gone. It would be an interesting historical fact to know exactly when this happened, but as far as my memory is concerned it could have been as early as July of 1942 or as late as the end of 1943. I know that the blackout was lifted in 1944 when there really WAS no longer the possibility of a Japanese attack.

In the eighth and ninth grades we moved from our open pavilion down to a genuine classroom building at the University of Hawaii. Relevant to my rising distaste for History over the next few years was one or two social studies courses and a senior year American History course in which we seemingly, several times covered the American colonies before the Revolutionary War and nothing much beyond. At this time as I began to develop a fascination with math, the relevant history was being made right at our doorstep, and for me there was a total disconnect and irrelevance to the jumble of meaningless dates and events thrown out in the history classes.

In 1947 I became a Freshman at Stanford University. In those days, a notable course, required of all Freshman, was The History of Western Civilization. The course consisted of readings from the time being covered, followed by a presentation of the history with the relevance of the readings thrown in. This was actually an effective way of teaching history with the readings providing a flavor of the times that a mere description would lack. We had an excellent teacher, humorous, quizzical, unserious in manner, whose name I absolutely forget. Nevertheless, I and my roommate, the brilliant, creative Roger Shepard, in the same section of the course, pretty much goofed off. I skipped most of the readings, Plato’s Phaedo, being an exception. Roger and I did play close attention in the class so as to get some kind of a grade out of it and accordingly, some of the content must have rubbed off. What did begin to kindle my interest in my freshman or sophomore year was stumbling across a book in the Stanford library. The book was Germany Enters the Third Reich, written in 1933 by Calvin B. Hoover, a young economist who had received a grant to study the Soviet economy, after which he traveled to Germany in 1932 and witnessed the rise of Hitler first hand. Mr. Hoover had no access to the economics of Germany’s rise, but was a firsthand witness to the joy, relief, and passion aroused by Hitler. This book made the personal connection that began my transition to history buff. I took the WWII battles in the Pacific as personally meaningful, to say nothing of the advent of the atomic bomb and my feeling with the rise of the cold war that I was unlikely to make it to 30 years of age. At Stanford in those days, undergraduates were not allowed into the stacks and I have no memory of how I came to find the Hoover book. Perhaps it was among the books on a cart waiting to be shelved, sitting outside the stacks, where I could browse through the books.

I became interested in WWI and read about its horrors. The Great War 1914 -1918 was more of a slaughter than a war. It’s prime nightmare, for the British anyway, was the Battle of Passchendaele, along a tiny fraction of the Western Front in Belgium near the town of Ypres. See https://www.britannica.com/event/Battle-of-Passchendaele for an account. In an area turned into mud by early Fall rains, full of water-filled artillery craters, the British soldiers charged the German machine guns whose bullets tore through their bodies, while artillery, some from “friendly” fire, blew to pieces those who the machine guns missed. Daily casualties on the British side were as high as 17,000, while those for the entire engagement were some 250,000 or so. (There is still controversy). All of these casualties occurred between August and December of 1917. The battle was no picnic for the Germans either, their casualty estimate being 220,000. The ground gained by the British was minimal and they later withdrew.

Although the Allies won the war, their spirits were devastated by it, and rightly so. Though the Germans were definitely defeated, the myth arose that they had been “betrayed”, and that the shame of losing was undeserved. When Hitler came to power, his propaganda minister, Joseph Goebbels, developed the effective propaganda technique of endlessly repeating “a big lie”, which his audience was largely inclined to believe. This propaganda technique also tends to convince skeptics against their better judgement and it seems to work universally if not met by counter-propaganda. Simple truth seems to be a none too effective antidote.

I became interested in just how WWI started and read a few interesting books about how nationalistic rivalries intensified and how leaders were blind to the weapons developments that made the war so terrible. The attitude of these Kings, Chancellors, Prime Ministers and others in power arose from the knowledge that there had been a long European peace with the few threatening crises resolved by diplomacy, combined with the feeling that war historically hadn’t been all that bad and might well simply “clear the air.” Then there was the blindness of European leaders to the chauvinism that had arisen throughout the peoples of all the European nations. Nationalistic patriotism had become extreme and many were spoiling for a fight. The powder keg was, of course, the Balkans area where the empires of Austria-Hungary, Russia, and Turkey became rivals to each other, all trying to suppress the wishes for independence of their subject peoples.

During the Cold War with its emphasis on avoiding appeasement, I feared that everyone was forgetting the lessons of what led to WWI. Fortunately, through luck and the perception of what a new total war would involve, we have avoided catastrophe so far, though the threat of nuclear annihilation still lurks.

I had become interested enough in history by my junior year at Stanford that I had the disheartening experience of “The High Middle Ages” mentioned in the post, QM 1. Also, at this time I was still totally uninterested in American History. How irrelevant it seemed. In later years I have of course found American History at least as fascinating as any other. Note added 3/4/2025: If you have had some exposure to the main events and their dates in U.S, History there is a fabulous book, Freedom Just Around the Corner by Walter A. McDougall, a great read with penetrating insights into our American character.

This post is long. Here is a link to its top if you wish to escape.

More on History

Returning to one theme of this post, namely “understanding everything”, I will point out that, at least in the case of History, becoming an addict, is not sufficient for the kind of understanding that would satisfy me. One needs to get behind the output of the historian or journalist to understand how history is done. What does being an historian involve? What are the required gifts that make a great historian? What are the paradigms of historical studies?

One distinction that historians make is between “primary” and “secondary” sources. A primary source is an unfiltered, first-hand account, perhaps a newspaper article, correspondence, private papers, memories elucidated through interviews, contemporary government papers or other such material. A secondary account is the story a historian or journalist creates from a selection of primary and other secondary sources. The write-up above by Forest Jones is an example of a primary source as are my memories in the memoir paragraphs above.

A first reason one needs secondary accounts is because primary sources are incomplete and unreliable in a variety of ways. The Forest Jones account above is dramatic but is unclear on many fronts. Among other things, one needs a map of Pearl Harbor showing where the battleships were moored in order to understand why the Port rather than Starboard sides of the ships were devastated. One needs to understand the structure of the old pre-war battleships moored in Pearl Harbor. In order to give a coherent account of the attack, one needs to actually consult the various archives scattered about. Secondary sources such as Wikipedia or books about the attack have information close at hand, but often mistakes persist in the secondary literature, and if one is conscientious, one needs to actually accomplish the tedious work of traveling to archives and going through the file folders or the reading of the original newspaper accounts.

I learned a little bit about archives first hand because a friend in Eugene, Oregon was Dean of Libraries at the University of Oregon, and, knowing of my scientific background, asked me to go through the papers of Aaron Novick, who had founded the Institute of Molecular Biology at the University. When Dr. Novick passed away, his office contents were put into 27 boxes and placed in the basement of the Special Collections department of the library. I accepted this challenge and boned up a bit on molecular biology reading The Eighth Day of Creation, an account of the early days when the structure of DNA was found and its workings elucidated. I certainly didn’t understand all of the material in that account, but got the general drift and learned the names of the main actors.

Going through the papers, letters and other materials was generally tedious, but from time to time very rewarding. I could read letters from Nobel winning scientists and others, some of whom perhaps should have won the big prize. I could follow the careers of students and post docs who later became distinguished scientists. Much material was redundant and I had to make judgements about what could be safely discarded. The final result was, if I remember correctly, 23 boxes of papers organized into somewhat coherent Series with a Finding Aid which gave a rough idea of what might be in each box. I could get an idea of an historian’s work, reading through papers in file folders in search of a relevant bit of key information, hoping that whoever made the Finding Aid didn’t botch the process.

What a historian faces in trying tell a story which is interesting, coherent and enlightening, a story which brings also a new insight into the understanding of the past or present, is typically an overabundance of not only primary material, but also many previous secondary works. The gifts one needs are first, a prodigious memory, second, the persistence to immerse oneself in the mass of material to the point where one gets a deep, intuitive understanding of the time and place of interest, and finally the ability as a writer to condense, redact and present in compelling prose an interesting, meaningful story.

I will now consider an example or two based on my recent reading and the thoughts they give rise to. These examples show how history can become an attempt to “understand everything”.

Traditionally, history has been the story of politics and war. I am reading a book right now by a historian who wrote this traditional kind of history; namely, The March of Folly by Barbara W. Tuchman. The history in this book may be traditional, but the idea of the book is to examine through history a particular question, perhaps new: Why have governments of all kinds repeatedly throughout history adopted policies that are totally destructive to their own interests and then persist in these policies when their stupidity has become obvious? What we have here is history as inquiry. Ms. Tuchman is careful to limit her examples to a particular kind of misgovernment; namely, folly or perversity. I quote:

“To qualify as folly for this inquiry, the policy adopted must meet three criteria: it must have been perceived as counter-productive in its own time, not merely by hindsight.”

After commenting lucidly on this first criteria, Ms. Tuchman moves on.

“Secondly a feasible alternative course of action must have been available. To remove the problem from personality, a third criterion must be that the policy in question should be that of a group, not an individual ruler, and should persist beyond any one political lifetime. Misgovernment by a single sovereign or tyrant is too frequent and too individual to be worth a generalized inquiry.”

In her long, fascinating introductory section Ms. Tuchman mentions many possible instances of unfortunate outcomes that could be studied and lists several of the rare occasions when governments were actually competent and successful. Then, in the remaining body of the book she concentrates on four more situations occurring throughout history from the ancient world to the US involvement in Vietnam. The section I’m immersed in is an examination of how England came to lose her American colonies, concentrating on the 20 years between 1763 and 1783.

One notable feature of Ms. Tuchman’s work is that she includes interesting material that doesn’t bear directly onto her inquiry. One gets a flavor of what it would be like to live in the England of that particular time. Society was highly stratified and parliament dominated by men from the ennobled, wealthy class. Excesses of high living were rampant with gout a common ailment. It was not only King George III who had mental problems. Many other ministers and notable members of parliament were subject to bouts of insanity and incapacitating ill health. Of course, it was the supposedly sane ones who were responsible for the acts of government blindness (almost insanity) which brought about the American revolution. Because of the richness of her story, I as a reader could make connections outside of the immediate story. The social partying and visiting among the great English estates persisted throughout the nineteenth century and were celebrated in the early twentieth century before the Great War by Saki (Hector Hugh Munro), a master of exquisite prose, in his short stories, full of understated British humor and a delicious presentation of human frailty. (Mr. Munro was another victim of the war, killed on the Western front.)

The richness of Ms. Tuchman’s story invites commentary in at least two areas. For one, it shows why elementary history courses are apt to be exercises in deadly boredom. Much of the interest of history lies in the incidentals which give a rich, colorful, complex picture, making a time and place come alive. Abstract this richness from history, leaving merely the dates of events thereby rendered meaningless, and the joy of history is gone. It’s as if one is attempting to give an emotionless machine the mastery of history by logically erecting a scaffolding which can later be filled in with the details. In a later post I can perhaps suggest alternative ways of teaching not simply history but other subjects, such as mathematics and physics, whose teaching falls prey to the same fallacy. (Actually, I don’t need to do this. One merely has to read Whitehead’s The Aims of Education, to get the picture.)

A second observation is that Ms. Tuchman does not stray too far afield from her main subject. One does not get a broader picture of what was going on, even in Europe, at the same time. For example, Mozart was born in 1756 and died in 1791, flourishing during the period of Ms. Tuchman’s study. Beethoven was born in 1770. The great chemist Lavoisier was born in 1743 and did his revolutionary work in chemistry around 1778 before being guillotined in a later, political revolution. Ms. Tuchman does mention how David Hume, the philosopher, was involved in the politics of the time, but there is no mention of James Watt who pushed through his crucial modification of the steam engine to success after 10 years of effort in 1776, enabling an irresistible quickening of the industrial revolution. During the same time period Captain James Cook explored the Pacific, mapping New Zealand, Australia’s East coast and discovering the Sandwich Islands where I was to be born some 151 years later. Adam Smith’s The Wealth of Nations was published in 1776. Then there is literature and art. Interestingly, Ms. Tuchman, at the end of each section of her inquiry, includes a portfolio of paintings and documents relevant to her story. One can look at these, taking in the appearance of the main actors and by reading the captions see which artists were active at the time. As a masterful historian with an intimate knowledge of the times, Ms. Tuchman has the judgement of where to draw the line between too much and too little detail, herself painting an interesting historical picture without covering up what is vital to her inquiry. She supposes a reader, familiar enough with the history of the times, who can make connections beyond her immediate story.

Moving on, I note the dates in the last paragraph. In learning history dates should probably be kept to a minimum. How about 4000 BCE, 600 BCE, 1 CE, 618 CE (Tang dynasty), 1066 CE, 1492 CE and 1776 CE for starters? Dates, besides designating the linear flow of history, afford us the possibility of moving sideways in space and subject area so that we can appreciate what is contemporary during a given time period. This is what I’ve done in the last paragraph. With dates one can also move in new directions. In 8th grade math, one can bring in history. For example, most of us, at least in the past have learned about Roman Numerals. There are I, V, X, L, C, D and M. But wait. What is the Roman Numeral for 0? Of course, there is none. Neither is there a year 0. Dates skip zero going directly from 1 BCE to 1 CE. In an earlier post I talked about the invention of zero. One can easily do a little research online these days and find that zero was slow of establishment in Western culture. Adoption was quite uneven. This is part of the reason for its omission in our date line. There is little possibility of fixing this defect because it would mean our records of exact dates would need altering. Such is even more unlikely to happen than would be the reforming of our QWERTY keyboards. Once established, conventions are very difficult to change.

Although History with a capital H has traditionally been about politics and war, there are histories of almost any reality one can imagine. Looking at the paragraph above, one realizes that there are histories of music, chemistry, philosophy, technology, exploration, economics and art to name a few. However, there has been very little tendency for such histories to broaden themselves by moving sideways. If one is to start trying to understand everything through history one has a great deal of reading on one’s hand and has then a huge job of correlation. Of course, if this task is fun, why not fool around with it in a leisurely manner? I do own a book entitled The Timetables of History by multiple authors. The book consists of tables consisting of horizontal columns for a given date and vertical columns for History Politics, Literature Theater, Religion Philosophy Learning, Visual Arts, Music, Science Technology Growth, and Daily Life. There is a fascinating foreword by Daniel Boorstin, former librarian of congress, who has fascinating comments on what history is all about. I lack the sufficient viscerals of an historian to exhaustively engage in this book, most of the entries seeming to me of little import. Did you know that in the year 518 Sigmund, son of Gundobad became king of Burgundy, while in 1920 the Nobel prize in physics went to Eduarde Guillaume for discoveries of anomalies in nickel-steel alloys? (Actually, one might get interested enough in the times of Sigmund to wonder if Burgundy was already producing decent wine, another subject worthy of historical study.) There are interesting little gems scattered about in this book. During the interval from -2500 to -2001 Equinoxes and Solstices were determined in China, while in 1776 David Hume died. One can check out the mathematical inconsistency I’ve harped on earlier by checking that Augustus, the first emperor of Rome reigned from -30 to +14. Since 14 – (-30) is 44 as our 8th grade students have just learned, one sees he reigned for 43 years after one accounts for the missing zero. Of course, the book is a wonderful research tool.

Besides histories of the various subjects mentioned above and those specializing in particular time periods and various peculiarities, there has arisen in recent times a genre called “big” history or the history of everything. In an earlier post I commented briefly on Yuval Harari’s Sapiens: A Brief History of Humankind and I have just interrupted my reading of Barbara Tuchman’s book to read Origin Story: A Big History of Everything by David Christian, an historian who worked mostly in Sydney, Australia, specializing in Russia both imperial and soviet, before becoming interested in “big” history around 1989. Dr. Christian starts his history with the “big bang” whose time occurred, according to the latest reckoning, 13.82 billion years ago. I had this book on hold at our library and when it became available, I downloaded it for a three-week loan and am now waiting expectantly to come back to Ms. Tuchman’s insights on the folly of Vietnam. Fortunately, I own The March of Folly so can put it aside for now.
Big history begins with the modern analogue of creation myth now called modern origin story because it is based on scientific, anthropological and historical evidence with the aspiration of being as non-fictional as possible. Several physicists have told the cosmological part of this story, but their accounts often lack the kind of human interest an historian can bring to the subject. The interest now does not concern the physics but the meaning of this history for us as human beings who live in this unbelievable universe, a meaning formerly brought to so-called primitive societies by their creation myths. Dr. Christian has created a timeline of significant “events” some of which embody a generalized form of the physical concept of “emergence” in which a startling new complexity can arise out of simplicity. These emergence events he calls thresholds, of which there have been eight so far in the reckoning of Dr. Christian. Threshold 1 is the Big Bang; 2, the first stars glow, 600 million years of so later; 3,4,5, include the first life on our planet; 6, the first evidence of our species, homo sapiens, 200,000 years ago; 7, ice ages end, farming begins, 10,000 years ago; 8, the fossil fuels revolution, 200 years ago. Fifty or so years ago begins an event, not a threshold, called the Great Acceleration; humans land on the moon and begin to have a geological impact on our planet. Dr. Christian optimistically includes a threshold 9, estimated to be 100 years in the future, A Sustainable World Order. Of course, this latter threshold might well not occur; instead not only “big” history, but, for us anyway, “all” history might come to an end.

Big history is interesting in at least a couple of ways. For one, it gives us a cosmic perspective, leaving out what is traditionally considered the flesh and blood of history, the wars, the politics, the human creations of art and empire. Thus, in its own way it creates an abstraction of history similar to that of traditional histories which also leave out most history. The second way in which I, anyway, find it interesting is that “big” history aspires to be a history of our entire human perception, encompassing our entire human adventure. History has become a “master” discipline expanding its role to subsume any and all other disciplines as it may require. It has become a way of “understanding everything”, requiring the aspiring master historian to not only find meaning in the usual historical written records but to move into many other fields which provide a setting for traditional history and allow an expanded meaning of human significance and human folly. “Understanding everything” in this sense requires one to understand a specialty and then move into other areas, struggling with new paradigms and expanding one’s intuition and awareness. Perhaps this expanded awareness can ultimately reach the emptiness outside of all existence or perhaps it can’t. In any case life becomes richer, more meaningful and more significant. Back to Top