time and eternIty
CHAPTER XXXXIX
part IV - Freemasonry, Science and Mankind
THE SQUARE AND COMPASSES
W.
M. Don Falconer PM, PDGDC
Light is the fundamental element
connecting time with eternity.
A belief in God and in the
immortality of the soul is a fundamental precept of Freemasonry. God
is recognised as the divine creator of the universe and the soul is
that element of the divine spirit that resides in every person and
distinguishes it from all other living things. The philosophical and
theological aspects of these precepts are of special interest. The
world's most widespread and enduring religions, from ancient times
to the present, have important elements in common, of which a belief
in a Supreme Being is pre-eminent. The Supreme Being is assigned a
wide range of attributes and is known by many titles, commonly
referred to under the name of God. A closely allied belief is that
God has endowed every person with an inner life spirit, or immortal
soul. Within each of these beliefs there is a wide range of
philosophies and a broad spectrum of interpretive detail. For
example, the soul generally is believed either to be a part of God's
spirit, or at the very least to be at one with God's spirit. In
Hinduism, which dates back more than 5,000 years, it is believed
that the soul is immortal and coeval with God's spirit, having
neither beginning nor ending and consequently eternal. By contrast,
Christian theology generally considers each human birth as a new
creation that is immortal and consequently everlasting. Between
these extremes there are many nuances of interpretation. A familiar
statement that reflects this spectrum of belief was made by the
preacher in Ecclesiastes 12:7 who said “Then the dust shall return to
the earth as it was and the spirit shall return unto God who gave
it.”
The word immortality came through
Middle English and Old French from the Latin mortalitas, signifying
that which cannot or will never die. Immortal is usually used to
describe that attribute of the Deity or of the soul, which would be
said to be deathless or undying in relation to inanimate.
Imperishable is sometimes used poetic passages to convey, perhaps
more vividly, that something is not subject to death, decay or
change, which introduces the concepts of eternity and eternal life.
Eternity also came through Middle English and Old French from the
Latin aeternitas and in the
strictest sense signifies something that has always existed in the
past and will exist forever in the future, thus having neither
beginning nor ending. In contrast, everlasting relates to something
that has been created and signifies that will then endure throughout
time, never ceasing to exist. Thus there is a subtle difference
between life eternal and everlasting life,
because life eternal
signifies something that has neither beginning nor ending,
whereas everlasting life allows for creation by birth
followed by never‑ending life. Infinity also is a closely related
concept. The word infinity is derived
through Middle English and Old French from the Latin infinitas, signifying a
state that is beyond measure, extending without end in space, time
or number. In the theological sense, infinite connotes
something that is absolute or perfect, such as God's infinite
wisdom, power and mercy. These concepts are directly related to
elements of the creation.
It cannot be a coincidence
that space and time, two of the fundamental elements required in the
creation process, are both intangible. We cannot touch space. Our
comprehension of space depends entirely upon our ability to
visualise that space exists between those objects we can see that
are located in space. Nor can time be touched. Its very existence
seems even less substantive than space, because our conception of
time is necessarily based on the observation of transient events,
not of tangible objects. When Albert Einstein (1879-1955) was
developing his theories of relativity, he visualised the universe as
a curved elastic space‑time continuum. A consideration
of space‑time in the creation reveals that space and
time cannot be regarded as independent entities, because time
expands and contracts synchronously with the expansion and
contraction of intergalactic space that take place as a result of
the forces of gravity.
Space and time are conjoined
by a third essential element in the creation process, which is
light. Although light also is intangible, insofar as we cannot feel
it by the sense of touch, nevertheless it is visible and seems all
pervasive, so that its substance is more readily perceptible than
that of the other intangible elements. It is common knowledge that
light behaves in a wave-like manner, even though it is transmitted
as photons that are discrete particles of energy. Because it appears
to the naked eye that light is initiated or extinguished
instantaneously, it seems natural and is readily accepted that
nothing can travel faster than light. By extension it is not
difficult to accept that all other electromagnetic waves, such as
those of radio, travel through space at the velocity of light. Light
is a fundamental energy that can be equated with matter and is
subject to the same laws of conservation of energy. Light defines a
finite boundary for velocity, thus also defining the boundaries of
space in the finite expanding space‑time continuum
that Albert Einstein envisaged our universe to comprise. For this
reason light can be regarded as a direct, positive and continuing
link from the primeval explosion assumed to have initiated the
creation, through the present and on into an endless future. Thus
light is the fundamental element that connects time with
eternity.
A Scottish physicist and
astronomer, James Maxwell (1831-1879), carried out extensive
investigations into the propagation of light. He developed equations
that describe how light and all other radiations are propagated
through space in the form of electromagnetic variations, which have
a minuscule wavelength of about three thousandths of a centimetre
and travel at the velocity of light, or approximately 300,000
kilometres per second in a vacuum. James Maxwell's equations made no
allowance for light to be slowed down by the force of gravity when
propagated from a star, whereas the established laws of motion
derived by Sir Isaac Newton (1642-1727) take the forces of gravity
into account. In order to reconcile this apparent incompatibility,
Albert Einstein developed his special theory of relativity for
bodies travelling at constant velocities. Albert Einstein's famous
equation E = mc2 interrelates
the velocity of light with energy and mass, which demonstrates that
energy and mass are interchangeable and proves that nothing can
exceed the velocity of light. His equation also shows that time on a
moving object must slow down as its velocity and hence its energy
increases, so that time comes to rest, or ceases to elapse, at the
velocity of light. This concept appears to be contradicted by the
discovery, early in 2002, which indicates that the rate of expansion
of the universe will ultimately exceed the velocity of light. It also seems to be
contradicted by the evidence that some subatomic particles, called
tachyons, always travel faster than the velocity of light.
Albert Einstein realised that
his special theory of relativity did not give a complete explanation
of the universe, which Sir Isaac Newton also had realised when he
published his Philosophia Naturalis Principia
Mathematica in 1687, generally referred to as Newton's
Principia. To overcome
this deficiency, Albert Einstein spent another ten years developing
the general theory of relativity that he published in 1916. Albert
Einstein's general theory takes acceleration and the forces of
gravity into account. It explains how space-time is
warped by the gravitational influences of bodies in space, as a
result of which space-time acts like a lens and
deflects beams of light as they pass bodies in space. It also
explains how a dark body is formed,
when its mass to volume relationship produces a gravitational force
that requires an escape velocity greater than the velocity of light,
which precludes the escape of light. If any human beings could be
located on a dark body, or within a
black hole region such
as the one recently proven to be in the centre of our Milky Way,
they would be unaware of their peculiar situation. Because the
observed rate of expansion of the universe is only increasing by
about 32 kilometres per second per million light years, which
is very small in comparison with the velocity of light, many
millions of years are likely to elapse before complete darkness
prevails over the universe.
A German surgeon and
physicist, Hermann von Helmholtz (1821-1894), was a leader in the
study of cause and effect and of the relationship between heat and
motion. Helmholtz coined the expression conservation of energy
and in 1847 he proclaimed that the law of conservation of energy is
of universal application, applying to all things both living and
inanimate. Then in 1854, after he had given further consideration to
the implications underlying the then evolving science of
thermodynamics, Helmholtz put forward the concept that the universe
is dying progressively and that ultimately it will reach a state of
thermodynamic equilibrium, when all of its useful energy had been
exhausted. An Austrian physicist, Ludwig Boltzmann (1844‑1906), was
the first scientist to carry out a systematic investigation of the
progressive deterioration of elements from order to disorder, or
chaos. During the 1880s Ludwig Boltzmann studied the behaviour of
molecules of gas on a statistical basis, using Newton's laws of
motion as the foundation of his experiments. On the basis of his
results he derived the theorem of equipartition of energy, called
the Maxwell-Boltzmann law, which correlates the
distribution of energy among the various parts of a system at a
specific temperature. He also established the Boltzmann
constant used in physics, known as k, which relates the
kinetic energy of a gas atom or molecule to its temperature and has
a value of 1.380662 x 10-23. The constant k occurs in nearly every
statistical formulation used in both classical and quantum physics.
A British astronomer, Sir Arthur Eddington (1882‑1944), aptly
described the relationships that exist between space, time, light
and energy as the arrow of time,
which is a vital concept in the relationship between time and
matter.
The arrow of time is the
signpost called entropy,
which points irrevocably from order to disorder. Entropy is a
measure of the disorder that inevitable takes place in any system
when a change of any kind occurs in the system. The fundamental laws
of thermodynamics affirm that energy can be changed from one state
to another, but that energy cannot be created or destroyed, so that
the total energy that came into existence at the creation of the
universe is all that can exist and will always continue to exist in
one form or another. These laws also confirm that, as a result of
natural events, everything moves towards a state of balance or
equilibrium. The only thing that can be devoid of entropy is a
perfect crystalline solid at the absolute zero temperature
of -273şC, which would then be in a state of perfect order. An
important implication of these laws is that time is irreversible and
that it progresses in one direction only, which is towards the
future. An inevitable corollary of the irreversibility of time is
the fact that matter progressively decays, which also is an
irreversible process. Thus entropy continually and inexorably
increases with time until eventually complete disorder must prevail,
which is amply evidenced in nature.
If the many and varied
creation beliefs, which are the foundation of all ancient religions,
are considered in respect of their essential elements, stripped of
the mythical connotations that are used to convey their message to
primitive minds, they are not incompatible with modern scientific
explanations of how the universe evolved. Modern cosmological
concepts do not negate religious concepts, nor do they negate the
precepts of freemasonry. Nevertheless many people use particular
elements of cosmology or of religion in an attempt to denigrate one
with the other, instead of accepting that each is an alternative
strand of perception that leads to the same ultimate goal. The
acceptance of cosmology and religion as complementary strands of
awareness would enable different avenues of research to be developed
harmoniously, for the beneficial advancement of the human race.
Over the centuries repeated
attempts have been made to disprove the existence of God, whether as
the creator of the universe or in any other capacity, but none has
succeeded. When the big bang theory of
creation was first advanced, even some eminent scientists hailed it
as conclusive proof that creation could be initiated without any
input from some external force or power. Ultimately this proposition
failed, because the big bang theory was
founded upon the existence of an infinitely compressed nucleus from
which matter could emanate, even if space‑time was not
prerequisite as an environment within which matter could exist. This
is a classical example of the circular reference to
which a computer program draws attention if a formula refers to
itself.
Theories for the evolution of
life on earth have also come to nought in the absence of an external
influence or generator. All attempts to produce life in the
laboratory, without some form of living catalyst, have failed for
want of the breath of life. That missing
link, which is the breath of life, is as
elusive as the infinitely compressed nucleus that is required in the
big bang theory, which even if it could be found would
be uncontrollable by the presently available human resources,
because it would comprise the total nuclear energy of our universe.
The input of a divine force, or breath of life, is the
simplest solution for the initiation of creation and evolution,
eliminating the circular reference that otherwise
appears to be unavoidable. Nature usually adopts the simplest
solution. Probably the simplest solution is also God’s way.
Light is a vital component of
the universe. Without light, life as we know it could not exist.
Light undoubtedly is the most comprehensible of the intangible
natural elements and it is a perfect symbol of God. The law of
conservation of energy allows for change, but neither a gain nor a
loss of energy can occur in a closed system. The law of conservation
of energy therefore does not preclude some form of life from
continuing in eternity, even if that form is unknown to us, but on
the contrary it would appear to support the concept. The arrow of time points
irrevocably towards the ultimate decay of the universe in which we
live, as foretold in the scriptures of all major religions.
Will the ultimate degradation
of our present universe coincide with the time when its
ever-dispersing physical components achieve the velocity of light,
when time comes to rest and intergalactic darkness prevails? Or, as
discovered early in 2002, when the rate of acceleration of expansion
of the universe exceeds the velocity of light? Would this event
merely be another milestone in eternity, the beginning of another
cycle of regeneration? These things we do not yet know. Speculative
freemasonry evolved from operative freemasonry as a philosophical
society. Freemasonry urgently needs to be regenerated to fulfil its
original and primary role, so that it can take a prominent stance in
seeking answers to questions such as these. Denominational religions
and sects almost invariably are possessive and dogmatic, whereas
freemasonry is diverse in its approach and free in its thought.
Freemasons therefore must take a positive lead in achieving
reconciliation between science and universal religion, for the
betterment and advancement of the human race. All petty differences
must be put aside to achieve this end.
In conclusion, a quotation
from P Deussen’s Philosophy of the Upanishads is worth
special consideration in relation to the precepts of
freemasonry:
“The thought common to India,
Plato and Kant, that the entire universe is only appearance and not
reality, forms not only the special and most important theme of all
philosophy, but is also the presumption and ‘conditio sine quâ non’
of all religions . . . . The necessary premises of all religions
are, as Kant frequently expounds –
(1)
the existence of God,
(2)
the immortality of the soul, and
(3)
the freedom of the will (without which no morality is
possible).
These three essential conditions of man’s
salvation – God, immortality and freedom – are conceivable only if
the universe is mere appearance and not reality (mere ‘mâyâ’ and not
the ‘âtman’) and they break down irretrievably should this empirical
reality, wherein we live, be found to constitute the true essence of
things.”
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