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THE INTERCONNECTED UNIVERSE

19 Feb

THE INTERCONNECTED UNIVERSE

‘Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes.’

Sri Nisargadatta Maharaj

Spiritual Teachings and Interdependence

Both science and spiritual and metaphysical teachings recognize that all things and events are interconnected, and part of a greater Whole. Every part of the universe is directly or indirectly related to every other part, and the description of any one part is inseparable from the description of the whole. Sufi teacher Murat Yagan: “Interdependence is a state of mutual support for the greater good of the Whole.” The concept of an interconnected universe appears throughout history, in philosophical and spiritual writings:

  • Egyptian magus Hermes Trismegistus: “The without is like the within of things; the small is like the large.”
  • Greek philosopher Empedocles: “The nature of God is a circle of which the centre is everywhere and the circumference is nowhere.”
  • Hindu Avatamsaka Sutra: “Each object in the world is not merely itself, but involves every other object and, in fact, is everything else.”
  • Buddhist Fa-Tsang: “Suspending a candle in the middle of a room full of mirrors represents the relationship of the One to the Many; placing a polished crystal in the centre of the room so that it reflects everything around it, shows the relationship of the Many to the One.”
  • Oglala Sioux medicine man Black Elk: “Anywhere is the centre of the world.” And, he reported in a vision “seeing in a sacred manner the shapes of all things in the Spirit, and the shapes of all shapes as they must live together as one being.”

The world-view of traditional Eastern spiritual teachings is based on the underlying unity of all that exists and the interdependent relationship of all phenomena. In The Tao of Physics, physicist Fritjof Capra describes this connected and interactive universe: “The most important characteristic of the Eastern worldview is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; of different manifestations of the same indivisible ultimate reality.”

Although the various schools of Eastern mysticism differ in many details, they all emphasize the basic unity of the universe which is the central feature of their teachings. The highest aim for their followers – whether they are Hindus, Buddhists or Taoists – is to become aware of the unity and mutual interrelation of all things, to transcend the notion of an isolated individual self and to identify themselves with the ultimate reality . . . In the Eastern view, then, the division of nature into separate objects is not fundamental and any such objects have a fluid and ever-changing character. The Eastern worldview is therefore instrinsically dynamic and contains time and change as essential features. The cosmos is seen as one inseparable reality – forever in motion, alive, organic; spiritual and material at the same time. (1)

One of the fundamental principles of Buddhism is the ‘interdependent nature of all things.’ This takes the form of an infinite network of interrelationships among all forms of existence. Zen roshi Philip Kapleau: “Everything is connected and interrelated; all things are mutually dependent for their existence. All things in the universe depend upon one another, the influence of each mutually permeating and thereby making a universal symphony of harmonious totality.” In Zen Keys, Vietnamese Zen teacher Thich Nhat Hanh writes: The expression “the interdependent relational nature” of things is tied directly to the concept of non-identity. To see things in their interdependent relational nature is to perceive their nature of non-identity. Put another way, it is to recognize their existence, even when they are not present. Let us look, for example, at a table. It exists at this very moment. We recognize its existence only when the interdependent conditions, upon which its presence is grounded, converge; but we cannot recognize its existence before these conditions are brought together. Nevertheless, the table existed before being there; it existed formerly through the play of interdependent factors such as the wood, the saw, the nails, the carpenter, and the multitude of other elements directly or indirectly connected with its existence. If one can see the existence of the table through these interdependent conditions, one can also see it in unlimited space and infinite time. (2)

The Dalai Lama articulates the traditional Tibetan Buddhist understanding of the interdependence of all phenomena in The New Physics and Cosmology: Dialogues with the Dalai Lama: “[Interdependence] does not entail that these interacting events or facts have some kind of intrinsic, objective reality in and of themselves, but rather that this absence, or emptiness, of independent existence is at the heart of their existence. Their existence and reality can make sense only within the context of interrelationships and interconnectedness.”

This accords with the core teachings of Mahayana Buddhism which describes the world as “a perfect network of mutual relations where all things and events interact with each other in an infinitely complicated way.” Buddhist scholar Lama Anagarika Govinda:

The Buddhist does not believe in an independent or separately existing external world, into whose dynamic forces he could insert himself. The external world and his internal world are for him only two sides of the same fabric, in which the threads of all forces and of all events, of all forms of consciousness and of their objects, are woven into an inseparable net of endless, mutually conditioned relations. (3)

An interconnected universe in which all parts are, at some level, related to all other parts is at odds with simple cause and effect models of reality. In fact, no event occurs in isolation, as multiple interdependent causes may be involved. “Everything is interlinked, and therefore everything has numerous causes. The entire universe contributes to the least thing. A thing is as it is, because the world is as it is.” Sufi author and teacher Idries Shah argues that cause and effect is a “primitive short-term rule of thumb.”

For example, we tend to look at events one-sidedly. We also assume, without any justification, that an event happens as it were in a vacuum. In actual fact, all events are associated with all other events. It is only when we are ready to experience our interrelation with the organism of life that we can appreciate mystical experience. If you look at any action which you do, or which anyone else does, you will find that it was prompted by one of many possible stimuli; and also that it is never an isolated action – it has consequences, many of them ones which you would never expect, certainly which you could not have planned. (4)

Other spiritual traditions agree with this contention. According to Advaita Vedanta, the principle of cause and effect is only a conceptual category. Sri Nisargadatta Maharaj: “It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.”

Like everything mental, the so-called law of causation contradicts itself. No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is. When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong. The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free . . . For everything there are innumerable causal factors. But the source of all that is, is the Infinite possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience. But, this source is not a cause and no cause is a source. Because of that, everything is uncaused. You may try to trace how a thing happens, but you cannot find out why a thing is as it is. A thing is as it is, because the universe is as it is.

Rodger R Ricketts

  • Fritjof Capra The Tao of Physics (Boulder: Shambhala, 1975), p. 24.
  • Thich Nhat Hanh Zen Keys (New York: Anchor Books, 1974), pp. 88-89.
  • Lama Anagarika Govinda Foundations of Tibetan Mysticism (New York: Samuel Weiser, (1974), p. 93.
  • Idries Shah The Sufis (London: Octagon Press, 1984), pp. 71-72.
  • Sri Nisargadatta Maharaj I Am That (Durham, North Carolina: The Acorn Press, 2005), pp. 9-11.

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Non-Duality: What the World Needs Now

14 Feb

Preface

After 40 years of active study and practice of the Buddhist teachings and having written four books on what I call Buddha inspired psychology, I recently found a very insightful perspective that elaborated on what I had learned before. The insight is that the Buddhist teachings are a mysticism, which inherently undercuts any easy attempts at codification. Therefore, union with the divine or emptiness is experienced rather than defined and categorized through limited language. such an emphasis on first-hand experience runs contrary to abstract, ‘positive’ cataphatic theology. this book is the unique and cogent perspective that incorporates the Buddhist teachings as a ‘negative’ apophatic theology.

While there are some scholarly books and research articles on the topic of apophatic theology, very few incorporate the Buddha’s teachings. I hope to show in this book that indeed Buddhist teachings and wisdoms are succinctly integrated into this apophatic spiritual tradition that spans cultures and time. Within the larger scope of the typology of ‘via negative’, the Buddhist teachings of nothingness or emptiness or Sunyata are clearly a part of the apophatic spiritual tradition.

Therefore, this book goes beyond what is usually taught in traditional Buddhist texts. My aim is to make accessible from a modern perspective what the Buddha was universally teaching for those who are on their own spiritual path of personal discovery.

–I have always been struck by the universal applicability of the Buddha’s teachings, which transcend geographical and temporal constraints. The integration of these teachings with proponents of apophatic theology has only reinforced my belief in their universality. Despite four decades of rigorous research, temple retreats, lectures, and meditation practice, it is only now that I have uncovered this enlightening connection between the Buddha’s teachings and the apophatic traditions. It is my sincere desire to share this newfound insight with my fellow spiritual seekers.

-I have always appreciated that the Buddha taught universal truths that are applicable everywhere and throughout time. Integration of these truths with other teachers of the Apophatic theology has affirmed my belief in this universality of the Buddha’s teachings. Even with my forty years of research studies, attendance of temple retreats with monks and lay lectures and meditation practice, I have only now found this instructive link between the Buddha’s teachings with other teachers of the Apophatic tradition, and I want to share this with my fellow spiritual path voyagers. I believe they will also find it as interesting and illuminating as I have.

The Apophatic emphasis on firsthand experience hence knowledge, stands in stark contrast to abstract, ‘positive’ cataphatic theology. This latest work of mine presents a unique and compelling perspective that positions the Buddha’s teachings firmly within a ‘negative’ apophatic theological framework.

While there are scholarly works and research articles on apophatic theology, very few incorporate the profound teachings of the Buddha. In this book, I aim to demonstrate how Buddha’s wisdom can be seamlessly integrated into this spiritual tradition that transcends cultural and temporal boundaries. Within the broader context of the ‘via negativa’ typology, the Buddhist concepts of nothingness, emptiness, or Sunyata are undeniably intertwined with the apophatic spiritual tradition. It is my sincere desire to share this newfound insight with my fellow spiritual seekers.

Rodger R Ricketts

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The Importance of Experiencing Non-Duality

14 Feb

The Importance of Experiencing Non-Duality

Non-duality is the recognition that at the core of existence lies a fundamental wholeness, ultimately arising from a single, unified source. It is understanding that everything is interconnected and inseparable, and that perceived dualities—such as self and other, or subject and object—are ultimately illusions. Awakening to non-duality offers profound benefits for our well-being, relationships, and understanding of life. Interestingly, recent advances in various branches of science are beginning to echo these insights.

1. Unity with All Beings – Everything is interconnected and constantly interacting. We are all connected on a deep level and when we see beyond the surface-level distinctions, we embrace the oneness of everything. When we realize our affinity with All that share this gift of Life, we experience a profound sense of unity and wholeness and have a deep sense of compassion and empathy towards all living beings.

2. Living in the Present Moment – Non-duality helps us release attachment to the past and anxieties about the future, allowing us to remain serenely fully in the present. Free from judgment or rigid interpretation, we experience life with greater clarity and peace.

3. Transcendence of Duality – By realizing non-duality, we move beyond the limitations of binary thinking—such as mind vs. body or self vs. other. While categorization is useful for practical navigation, it can also be a source of suffering. Non-dual awareness fosters a broader, more flexible perspective, freeing us from illusions of separation and the biases they create.

4. Enhancing Psychological Well-Being – Non-dual awareness has profound psychological and emotional benefits, not just for individuals but for society and the planet. Also, when we no longer see self as a separate entity, the fear of death diminishes; it is understood not as annihilation but as a transformation within the continuum of existence.

5. Embracing the Mystery of Existence – Non-duality invites us to appreciate life’s mysteries and accept the unknown. Rather than resisting uncertainty, we learn to welcome the vast possibilities and complexities of existence.

6. A Path of Awakening – Non-dualism spans ancient traditions and modern teachings, offering a structured path for personal and transpersonal growth. True awakening involves a transformative shift from conditioned ways of thinking, feeling, and acting toward a life aligned with universal principles.

Rodger R Ricketts

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One Transcends the Subject/Object Duality. Pure Experience.

14 Feb

“
‘This is what pure experience is: neither the world nor “I” in it other than experience.’ Susan Hamilton


‘The seeing of Truth cannot be dualistic (a ‘thing’ seen). It cannot be seen by a see-er, or via a see-er. There can only be a seeing which itself is Truth.’
Wei Wu Wei


‘The outside world of form-and-name and the inner world of thought and feeling are both no more than the construction of mind, and when the mind ceases, the weaving-out of a world of particulars is stopped. This stopping is called emptiness or no birth, but it is not the wiping out of existence, it is on the contrary viewing it truthfully unhammered by discriminative categories.’
D-T. Suzuki


‘The ‘world’ of experience is not given in experience: it is constructed by thought from the data of sense.’
C.I. Lewis


‘In whatever egotistic terms they think of an object, it becomes that. And therein, verily, lies its falseness, the puerile deceptive phenomenon that it is.’ S N v. 916



‘Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a barb. By overcoming all conceiving, bhikkhu, one is called a sage at peace.’(M.N. 140.31)

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The things of this world are merely conventions of our own making.

14 Feb



The things of this world are merely conventions of our own making. Having established them, we get lost in them and refuse to let go, giving rise to personal views and opinions. … Now, if we know conventional reality then we’ll know liberation…If we clearly know liberation then we’ll know convention.
.’


Ajahn Chah

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The Garden of Eden- In This Life

9 Feb

This is more than a philosophical exploration—it’s a practical roadmap for living with clarity, joy, and interconnectedness. Through cross-cultural insights, reflective practices, and meditative approaches, Dr. Ricketts shows how embracing the ineffable mystery of life can dissolve division, foster ecological and social harmony, and restore our inner paradise.

Whether you are a seeker, a meditator, a student of comparative religion, or someone simply longing for a more meaningful existence, The Garden of Eden in This Life will inspire you to see beyond duality and step into a living experience of unity.

If you are ready to move beyond dogma, transcend the limits of language, and reawaken to the timeless ground of being—this book will guide you there.

Oneness isn’t a mystical achievement

1 Feb

Oneness isn’t a mystical achievement or something you arrive at after years of effort; it’s simply what is already happening.

 The effort usually comes from trying to feel connected, when in fact nothing was ever disconnected to begin with.

 We are not in the universe like an object placed inside a container; we are something the universe is doing here and now just as a wave is something the ocean does.

 Our thoughts, our breath, our body, and our relationships are not private events occurring in isolation, but expressions of the same ongoing process that moves clouds, grows trees, and turns seasons.

 When this is seen, and not believed as an idea, but noticed as an experience, the sense of isolation softens.

 Life stops feeling like a personal struggle to justify your place in the world and begins to feel more like participation in a larger movement, a dance you were never outside of, only momentarily imagining you were.

 When we reflect on the idea of oneness, that we aren’t separate objects in a world of other objects but part of a single unfolding process, it can help us understand why events in one place ripple outward and affect people elsewhere.

 The suffering and struggle communities face in any place around the world are not isolated ‘situations happening over there.’ They are part of a larger human system, shaped by shared histories, politics, economics, and our collective choices about how we govern, how we care for one another, and how we respond.

 Seeing through the lens of interconnectedness, we notice that these aren’t isolated headlines: they are expressions of how we still grapple with systems that separate people into categories of ‘us’ versus ‘them.’

Oneness doesn’t mean ignoring real differences or injustices; it means recognizing that every human being’s pain and joy matters, and that the well-being of one community inevitably affects the well-being of others.

 When one group is harmed or denied dignity, the reverberations are felt far beyond that community, shaping how all of us see justice, compassion, and our shared humanity.

 We are not separate, what happens to one place touches the whole and indifference is not neutral.

 To see our interconnectedness is to be quietly, insistently called into responsibility.

 Connection is not a feeling we wait for; for it is something we practice through attention, through refusal, to care.

To resist, in this sense, is not only to oppose violence and injustice where we see it, but to interrupt the habits that allow harm to be normalized, distant, or forgotten. It is to listen, to speak, to show up, to protect one’s other dignity in ways small and structural,

 Resistance rooted in oneness does not harden the heart, it sharpens it. It says: your suffering is not outside my concern; your freedom is bound up with mine. And so we act. Not because we are heroes or saviors but because separation was never real to begin with.

 To connect us is to refuse the lie that some lies are disposable. To resist is to insist, again and again, on a world organized around love and care rather than domination, relationship rather than erasure.

 This is not abstract philosophy it is lived practice. And it begins wherever we are.

 If we take interconnectedness seriously, then awareness alone is not enough,

 Seeing what is happening calls us into action. This means refusing silence when harm is justified or ignored. It means learning, naming what we see, and standing publicly against policies and systems that dehumanize, whether through state violence, displacement, occupation, or enforced poverty.

 Action looks like showing up for communities under attack, amplifying voices that are being erased, demanding accountability from those in power, and materially supporting people on the front lines through mutual aid, organizing and sustained pressure.

 To connect is to commit. To resist is to act in ways that make separation harder to maintain.

 We choose where to spend our money, how we use our platforms, which stories we repeat, and which injustices we refuse to normalize.

 We build networks of care, protect one another, and insist again and again that no one is disposable.

 This is how oneness becomes practice, not theory: through collective action that interrupts harm and moves us toward a world organized around dignity, justice, and shared responsibility.

 Wherever you are, whoever you are, all of us stand eye to eye, stand in love and solidarity with you.

Liberation to all,

Aya Gozawi Faour, Co-Founder, Olive Odyssey

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Omniscient Love—the ‘all-seeing’ eye of Universal Consciousness.

31 Jan

Omniscient Love is unconditional love in its most self-less, objective mode: “A love that is open to and nonjudgmental about all perceptions, cognitions, and intuitions.” It is the ‘enlightened’ state of consciousness sought in the meditative practices entailed in all human disciplines—viz, spiritual, artistic, intellectual, therapeutic, corporal, social, and so forth. As the highest state of love, Omniscient Love is present as an inherent potential in all humans. It embodies our ever-present psychoenergetic interconnection with everyone and everything around us— including the Universe itself, and hence, is the access channel to our highest psychic and spiritual proficiencies.

Bradley RT. Love, Consciousness, Energy, and Matter: The Heart’s Vital Role in Coherence and Creation. Cardiol Vasc Res. 2024; 8(1): 1-25.

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The Awakening – Federico Faggin

20 Jan

IRREDUCIBLE- 2024 John Hunt Publishing

Top physicist and inventor of the microprocessor & touch screen, Federico Faggin, for an intriguing conversation into the nature of reality. Federico once had a materialistic scientific perspective on consciousness and reality until one day a spontaneous spiritual awakening changed his perspective forever. In this episode he shares that very experience and how it has shaped his current view on reality. With this deeper knowing, he spent decades researching reality, today he shares his findings. He reveals why computers can never be conscious, who we are our essence, what carries on after death, and our unbreakable connection to something larger than ourselves. He also discusses the very real force of love that underlies all things, the secret to spiritual growth, and why humans can never be replaced by artificial intelligence.

“Love is the feeling out of which all other feelings emerge.

It’s the force that motivates you to find out who you are.”

– Federico Faggin

The Hard Problem of Consciousness

David Chalmers formulated the “hard problem” of consciousness as the question of how and why neural activity in the brain gives rise to subjective experiences (qualia). Traditional science considers consciousness an emergent property of brain complexity, but Faggin offers a radically different perspective:

  1. Consciousness is fundamental and primary: it is not a byproduct of the brain but exists independently of matter.
  2. The material world is an expression of consciousness: rather than consciousness emerging from matter, matter itself is shaped by consciousness.
  3. The Self is irreducible and unified: each individual is a unique manifestation of a universal consciousness.
  4. Information alone cannot explain consciousness: unlike computers and AI, which process information but lack subjectivity and intentionality, consciousness involves direct experience.

Faggin proposes a reinterpretation of quantum mechanics based on the primacy of consciousness. He builds upon key quantum phenomena that challenge materialist views and integrates them into his metaphysical framework.

Federico Faggin’s Quantum Metaphysics

One of the most enigmatic and debated aspects of quantum mechanics is the collapse of the wavefunction. In the standard interpretation of quantum mechanics, physical systems exist in a superposition of multiple states until they are observed. This raises the profound question: what causes the collapse of possibilities into a single reality? 

Federico Faggin’s metaphysical interpretation suggests that consciousness itself plays an active role in this process. Rather than being a passive observer of an already-determined reality, consciousness participates in shaping what is actualized. In this view, observation is not merely an act of measurement but an act of creation, where consciousness determines the outcome of quantum potentialities. 

This perspective aligns with interpretations of quantum mechanics that emphasize the role of the observer, such as the von Neumann–Wigner interpretation, but extends further by positing consciousness as the foundational element of reality rather than an emergent property of the brain.

This framework naturally leads to the idea that the universe is fundamentally interconnected, a notion strongly supported by the phenomenon of quantum entanglement. When two particles become entangled, their states remain correlated regardless of the distance between them, even across vast cosmic scales. The speed at which this correlation manifests exceeds the limits of classical physics, defying the constraints of locality. 

If consciousness is indeed fundamental, then this interconnectedness might not be merely a physical anomaly but a reflection of a deeper unity within reality itself. The separation between objects, beings, and events could perhaps appears from our limited perception, while at the most fundamental level, all things are interwoven within a single, complex and conscious reality. This evokes the concept of Wholeness which is central to our research in the Science & Philosophy Institute.

However, contrasting with our approach, Faggin suggest that matter itself is not independent of consciousness but rather a manifestation of it. Classical physics treats matter as the fundamental substrate of reality, governed by deterministic laws. However, quantum mechanics reveals a world in which particles do not have fixed properties until they are measured, existing instead as a field of probabilities. 

Faggin argues that these probabilities are not mere abstract mathematical constructs but expressions of consciousness interacting with the physical world. In this sense, what we perceive as “matter” is not an independent entity but rather the structured unfolding of consciousness into form. As such, the laws of physics do not emerge from an abstract mathematical framework but from an intrinsic intelligence embedded within reality itself.

This leads to a redefinition of information at the quantum level. In classical computation and physics, information is treated as a purely quantitative measure, devoid of intrinsic meaning. However, if consciousness is primary, then quantum information is not just numerical data—it is qualitative and experiential. 

What Faggin proposes is not merely an extension of quantum theory but a profound rethinking of reality itself, where consciousness and matter are inseparably intertwined, and the universe is understood as a living, conscious whole.

A new Model of Reality: Internal and External Reality

Faggin introduces a dual model of reality, which he calls “Internal Reality” and “External Reality”:

  • External Reality (Material World): the world described by classical and quantum physics, governed by objective laws but devoid of subjectivity.
  • Internal Reality (Consciousness): the domain of subjective experience, intuition, and creativity.

According to Faggin, consciousness is not a byproduct of the brain but the fundamental essence from which the material universe emerges. Internal Reality shapes and informs External Reality.

If consciousness is fundamental and the universe is its manifestation, several profound implications arise:

  • Science must integrate subjectivity: the purely objective study of reality is insufficient and a new paradigm is needed that acknowledges the active role of consciousness.
  • Computers will never achieve consciousness: while AI can simulate intelligence, it will never possess true awareness, or a subjective experience deeply interconnected to its larger context.
  • Quantum mechanics must be reinterpreted: the observer’s role is not just epistemological (as in the Copenhagen interpretation) but ontological.
  • Life has an inherent purpose: if consciousness is primary, then the universe is not random or mechanical but follows an evolution guided by conscious purpose.

Federico Faggin’s theory offers a revolutionary perspective on consciousness and reality, proposing that consciousness is the fundamental essence of existence, while matter is merely one of its expressions. His theory provides a possible answer to the hard problem of consciousness and suggests a new interpretative framework for quantum mechanics, moving beyond reductionist materialism toward a metaphysical vision where each individual is a unique manifestation of the universal primeval consciousness.

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The Fabric of Life

18 Jan

Until we go beyond the superficiality of basic sense perception and investigate and see the complex tapestry of existence, we stay in the IT realm as Martin Buber explained in his book, I and Thou. Once we see the strands of our life within the unique fabric of existence with the magnificent, interconnected unity and complexity of life and living things, we are finally able to empathize with the essence of All and enter a Thou relationship. Then our relationship with the world, with all living beings, changes fundamentally to seeing the empathetic symbiosis of ourselves with all other living life forms. It is at that point that existential care, affinity, compassion and friendliness appear and are expressed in our interactions and relationships with all the others. Rodger R Ricketts

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