No creature could possibly sense everything, and no creature needs to. Evolving according to their owner’s needs, the senses sort through an infinity of stimuli, allowing through only what is relevant. To learn about the rest is a choice. The ability to dip into other Umwelten is our greatest sensory skill. A moth will never know what a zebra finch hears in its song, a zebra finch will never feel the electric buzz of a black ghost knifefish, a knifefish will never see through the eyes of a mantis shrimp, a mantis shrimp will never smell the way a dog can, and a dog will never understand what it is like to be a bat. We will never fully do any of these things either, but we are the only animal that can try. Through patient observation, through the technologies at our disposal, through the scientific method, and, above all else, through our curiosity and imagination, we can try to step into perspectives outside our own. This is a profound gift, which comes with a heavy responsibility. As the only species that can come close to understanding other Umwelten, but also the species most responsible for destroying those sensory realms, it falls on us to marshal all of our empathy and ingenuity to protect other creatures, and their unique ways of experiencing our shared world.
Ed Yong
No creature can possibly sense everything
16 Dec
Limitation to Understanding
20 OctThe Mysterious Universe
In this very short reading from my new book. I summarize why the Universe is mysterious to us and always will be. For a thorough explanation of this you can find my book on Amazon.
“Quantum jazz”
29 Sep
The Biological Origin of “Self”
‘The body is a quantum coherent organism which creates and recreate herself from moment to moment.” Mae -Wan Ho likes to call this process “Quantum jazz”, which is the music of the organism dancing life into being. She goes on to write that: “Quantum jazz is played out by the whole organism, in every nerve and sinew, every muscle, every single cell, molecule, atom, and elementary particle, a light and sound display that spans seventy octaves in all the colors of the rainbow. There is no conductor or choreographer. Quantum jazz is written while it is being performed; each gesture, each phrase is new, shaped by what has gone before, though not quite. The organism never ceases to experience her environment, taking it in (entangling it) for future reference, modifying her liquid crystalline matrix and neural circuits, recoding and rewriting her genes. Quantum coherence is the ‘I’ in everyone that gives unity to conscious experience.”
As we can see from these examples of a new understanding about the significance of biological regulation and coherence of the organism, the previously intuitive construct of the “Cartesian Theater” in the brain, wherein the self sits as a spectator on the world and self acts as the CEO executive of all decision making, is exposed as an illusion. Clearly, the biologically based core functions of organization, selectivity, and coherence are necessary for organism survival. The abstracted cognitive embellishments serve as relative, convenient designations or identifications, which constructs a virtual presence of the ‘self’ illusion, and is based in ignorance, and through steadfast identification creates craving and suffering. Only now are we able to empirically support the Buddha’s insights of ‘anatta or no-self’ which he gained through the introspective practice of bhavana, or meditation.
Excerpt from Chapter 8 – The Garden of Eden- In this Life – Relative Truths
24 SepOther living species such as flowers have striking leaf patterns visible only in
the ultraviolet range of the spectrum, something that can only attract the attention of their pollinators, such as bees. A consequence of perceptual relativity and the observer-dependent universe is the realization that human’s worldview comprehends relatively little of what is available; hence, claimed hu
man knowledge and awareness of the external world and universe should be approached with guidance. In fact, individually, at any one moment, we each know a very small amount of our humanity’s total knowledge and our species knows very little of how the universe really is.
Our sensory apparatus was designed by evolution to help us in our everyday lives, enabling us to survive and thrive in our environment, but it is not designed to help us understand the complexity of the universe. None of us can know any absolute truths; our human minds are by their accustomed finite subject-object relationships in relativity. The best we can do is know many relative truths, some being much better relative truths than others.While relative certainty and wisdom are necessary for us in our everyday lives, ultimately, the fact that no human can know an absolute truth should lead
people to accept that uncertainty is a natural response to this lack of knowledge.
The Garden of Eden in This Life
10 Sep
Today is the launch of my new book- The Garden of Eden in This Life. It is available in paperback, hardcover and kindle on Amazon. The following is the book description. With Metta, Rodger Ricketts.
What if the story of the Garden of Eden wasn’t just ancient myth, but a timeless guide to reclaiming our original wholeness? What if the “fall” from innocence was not the end, but an invitation to return—consciously—to a deeper unity with ourselves, each other, and the world?
In The Garden of Eden in This Life, Dr. Rodger R. Ricketts—a clinical psychologist, mindfulness teacher, and lifelong student of the Buddha’s teachings—unveils a profound perspective linking ancient wisdom, modern psychology, and the apophatic (negative) spiritual tradition. Drawing from over forty years of study and practice, he explores how non-dualistic teachings from Buddhism, science, and multiple faith traditions reveal the limits of language, the illusions of separation, and the path back to an integrated state of being.
You will journey through concepts like Sunyata (emptiness), the via negativa, and the psychology of transcendence—discovering how humanity’s separation from nature and spirit can be healed through direct experience, compassionate living, and expanded awareness.
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.
Open these pages and begin your journey back to the Garden… in this life.
The Ineffability of Transcendence and Nothingness
20 AugChapter 10- The Ineffability of Transcendence and Nothingness The God is No-Thing An Apophatic Assertion: An Introduction for Humankind’s Transpersonal Actualization– revised -. Copyright Rodger Ricketts Psy.D.,2023. All rights reserved. Protected by international copyright conventions. No part of this chapter may be reproduced in any manner whatsoever, or stored in a retrieval system or transmitted, without express permission of the Authorpublisher, except in the case of brief quotations with due acknowledgement.
Chapter 10
We have heard the phrase “I just don’t know how to describe it” when we attempt to put into words what we have directly experienced. Apophatic theology wonders about the same thing, but on a different level, of how to speak about the transcendent reality as different from cataphatic theology, which describes “God” or the divine by using affirmations or positive statements. Mystics have often insisted that their experiences of transcendence or divinity are beyond the realm of language and concepts.“God is greater than anything that we can conceive,” as said by Saint Anselm.
Many thinkers throughout history have recognized this impossibility of positively describing the All, commonly called “God,” and instead affirm its ultimate mystery, incomprehensibility, and ineffability. For example, in the magazine Fiddlehead, author Tim Lilburn states, “The deepest truth in all things is numinous or mysterious, these Apophatic masters taught, beyond reason, beyond language.” In The Unknown God: Negative Theology in the Platonic Tradition: Plato to Eriugena (2015), the academic Deirdre Carabine wrote,
The Apophatic or negative way stresses God’s absolute transcendence and unknowability in such a way that we cannot say anything about the Divine essence because God is so totally beyond being. The dual concept of the immanence and transcendence of God can help us to understand the simultaneous truth of both ‘ways’ to God: at the same time, as God is immanent, God is also transcendent. At the same time, as God is knowable, God is also unknowable. God cannot be thought of as one or the other only.
In his book Language & Silence (1998), essayist, literary critic and teacher George Steiner writes,
In Buddhism […] the highest, purest reach of the contemplative act is that which has learned to leave language behind it. The ineffable lies beyond the frontiers of the word. It is only by breaking through the walls of language that visionary observance can enter the world of total and immediate understanding. Where such understanding is attained, the truth needs no longer suffer the impurities and fragmentation that speech necessarily entails.
The Dhamma or Truth (the teachings of the Buddha) is “profound, hard/difficult to see and to fathom, peaceful and sublime, unattainable by mere reasoning/not within the sphere of reasoning, subtle, to be experienced by the wise” (M.I.167). In the Buddha’s apophatic discourse, there are two levels of truth: conventional and transcendent. Language and theories are only valid at the conventional dualistic level, where they can make logically coherent assertions. However, at the ultimate non-dualistic level, language can only point to the truth that must be directly experienced and realized. The teacher, monk and philosopher Nāgārjuna suggests a total relinquishing of all views: “I prostrate to Gautama Buddha, Who through compassion, Taught the true doctrine, Which leads to the relinquishing of all views” (see Examinations of Views, MMK XXVII). In fact, the apophatic tradition warns of the relativity of concepts and against the reification of ideas and experiences.
Christianity has long struggled with the problem of creating a linguistic description of “God.” There is the easily recognized problem that, since language is based on worldly/human experiences and categories, it is, therefore, impossible to reflect a transcendent existence. In other words, since language is a finite and relativistic tool, it cannot describe an infinite and transcendent “existence.” As theologian Emmett Fox wrote, using Christian terms, “Material language is made to fit material needs, and it simply will not satisfactorily express true spiritual ideas.” For these, we need the new Tongue of which Jesus spoke. We seldom realize how much we really are in the grips of the dictionary. Fox emphasized that we have certain experiences, and then we have language, with its hard-and-fast boundaries, that says, “You shall not say that wonderful thing—you shall say only this—and we find on paper the pale, lifeless shadow of the thing that came to life in our soul.” While an experience is direct and knowable, our description of it is abstracted and conceptualized.
There is a wealth of apophatic examples in the Buddhist canon, for instance, in Saṃyutta 43. Nibbāna or Nirvāṇa (the highest spiritual state and the ultimate goal of Buddhism) is negatively qualified as unconditioned, uninclined, taintless, non-manifested, deathless, unelaborated. This shows the avoidance of categorically defining or describing a reality that is ultimately beyond linguistic description, as it is unconditioned, whereas language is always conditioned.
These apophatic traditions open easily to non-duality. The non-duality experience is the realization of unity after the cognitively constructed veil of duality is lifted. Besides the Christian examples, in Buddhism, sunyata—the experience of the void or nothingness—is taught as being beyond conceptions or categorical thought, and, like the Taoist Dao, it remains inexhaustible and ever-present.
When questioned about the nature of awakening, and since the experience is ineffable, the Buddha did not theorize or use conceptualization. The Buddha saw no truth in anything beyond contact or direct experience for, as is commonly taught in Buddhism, no theories, no conceptions, and no experience can go beyond contact and remaining meaningful. The Buddha teaches how to see “things as they are,” or better, “things as they have come to be thus” without substantial, ontological essences.
Saññā or Language as a Necessarily Biased Cognitive Tool
By understanding the nature of language and conceptualization, awakened individuals are trained through Bhavana or cultivation to a detachment from the intellect, allowing them to experience reality beyond the limitations of their thoughts and mental constructs. Especially by analyzing the thorough teachings of the Buddha, we can develop a fruitful discourse about the apophatic traditions’ insights into the limitations of language trying to describe the ineffable.
Knowing the relation of the Buddhist word saññā to language is crucial for the proper understanding of linguistics. Saññā is described as a label, perception, allusion, act of memory or recognition, interpretation, and language is meant to be a tool for our relative and efficient functioning in the world. Concepts belong to the field of language and to saññā. They have their own natural context in which they function well. Therefore, we can perceive and recognize the world in a way that reflects our past experiences.
Saññā works by grasping the main feature of an object while ignoring other less obvious features. It works by categorizing, labelling and finding similarities and differences. This allows the classification of objects in the same groups and for comparisons among them. This simplifies our experience in a necessary way. Otherwise, we would become overburdened with an excess of information and survive poorly if at all in the world. What one perceives, one expresses, but in a feedback loop, our expressions also influence our perception of the world.
When someone tries to describe the “ultimate reality” through perceptions and language, they are committing an error of metaphysics: trying to go beyond the realm of language while using language. As the religious teacher Anthony de Mello expressed it, “Every word, every image used for God is a distortion more than a description.”Instead, the best that one can do is to recognize that at some point of understanding, the utility of explanation, perception and conceptualization ends, and then one remains silent.
Here lies an important understanding of the apophatic rejection of metaphysics and the rejection of developing theories about what exists and how we know that it exists. Language does not truly represent the world. When one understands the workings of language, one no longer attaches significance to metaphysical theories. For example, according to early Buddhism, the realm of metaphysics is created by seeking “ultimate” correlates for language, which should only be properly understood functionally. Since the teachings of the Buddha are expressed through language and language is based on saññā, neither is meant to represent “ultimate reality.” Instead, the Buddhist view is that liberating insight takes place when thoughts and perceptions cease (even though one’s senses and vedanā, or felt experience, are still functioning normally).
Knowing experience, or the transcendent, has nothing to do with discrimination, analysis, or being separated from it. When saññā and language fall away, one can no longer speak of discernment. Even if one says, “This state is beyond words and cannot be expressed by language; it is timeless, spaceless, God, love, Ultimate, never-ending, etc.,” one is still construing, describing, and misappropriating language. More succinctly, all one can do is remain silent, leaving language, with all its limitations, to merely indicate a way to transcending it, using it as a “raft.”
A useful analogy the Buddha used to describe his teachings was that they are like a raft that carries you to the opposite shore of awakening. The raft is needed to cross the river, but a wise person would not carry the raft around after making it across to the other shore. Use the raft to cross to the other shore but do not become attached to it. You must be able to let it go. Also, all words about transcendent realities are just a raft, hints, or guideposts. Similarly, do not hold onto words as if they are the realities. The Buddha many times stated that his Dhamma or teachings are solely a “raft” that performs the function of reaching the goal of awakening, and apart from that, one remains silent about all else. His teachings describe the practical path leading to the eradication of suffering. In almost all situations, the Buddha limited himself to presenting the path to liberation and to correcting others when they overextended and misused language.
We should remember the helpful analogy from Thich Nath Hahn and the Zen tradition: “A finger pointing at the moon is not the moon. The finger is needed to know where to look for the moon, but if you mistake the finger for the moon itself, you will never know the real moon.” In other words, the moon represents the true transcendent emptiness experience, and the Dhamma, or teachings, are represented by the finger. The Zen master speaks about the Dhamma or teachings as the finger which points to the true transcendent “mind,” and it was his disciple’s mistake to suppose that the true “mind” could be known only by the rational abstraction of the teachings. Instead, words create confusion and there are no words for the deepest experience. While not everything is unsayable in words, the transcendent truth is.
In this chapter, Enlightenment is understanding your true nature. It’s the realization that you are not a separate ego, you are part of the eternal, unbounded energy of the universe. While the Buddha’s teachings describe the clear and practical path leading to the eradication of Dukkha, or dissatisfaction and alienation, in fact, language and conceptual thought are insufficient for achieving awakening and ultimate reality which is beyond the reach of language.As theologian Rudolf Otto said:The holy is ineffable and cannot be fully comprehended or articulated through language. In many early Buddhist texts, there is an acknowledgment of the difficulty of articulating the insights that led to the Buddha’s awakening or characterizing the state of awakening itself because they are beyond the limits of language and conceptuality. In the next chapter, I will demonstrate how awakening is an experience that can be understood through an apophatic interpretation of spirituality.
Review of “Chapter 14 The Unity of All The God is No-Thing An Apophatic Assertion: An Introduction for Humankind’s Transpersonal Actualization– revised –”
1 MayThis is an unsolicited AI review of a chapter from my book cited above that was sent to me in my mailbox. I include it here for your consideration of some interesting points.
Overview
This chapter offers an in-depth exploration of apophatic theology—an approach that emphasizes what cannot be said about the divine—while weaving together both ancient and modern perspectives on mysticism, existential philosophy, and scientific insights. The text positions the apophatic tradition as a valuable, though historically underrepresented, perspective within religious and spiritual discourse. Drawing on references that span neuroscience, quantum physics, and Buddhist teachings, the chapter paints a comprehensive picture of human consciousness as inherently interdependent and open to non-dualistic experience.
Strengths
- Interdisciplinary Breadth
The chapter deftly incorporates insights from neuroscience, psychology, quantum physics, and religious studies. This interdisciplinary approach highlights the convergences of empirical science with apophatic wisdom traditions. By citing modern authors such as Thomas Metzinger, Steven Pinker, and others, the chapter underscores how age-old practices align with contemporary research on consciousness, perception, and cognition. - Clarity in Explaining Apophatic Thought
Despite the inherently mysterious and paradoxical nature of apophatic spirituality (i.e., knowing God through recognizing the limitations of what can be positively affirmed), the text manages to articulate the main thrust of via negativa in relatively accessible language. Concepts like “I-Thou” relationships, non-duality, and interbeing are introduced in ways that should resonate with readers from various backgrounds. - Use of Concrete Examples and Quotations
Several key figures—Martin Buber, the Buddha, Jesus, and others—are introduced as exemplars of non-dualistic insight. Quotes from Buber and Buddhist teachings concretize abstract ideas, showing how real people have incorporated “I-Thou” relational practices in daily life. This effectively grounds the sometimes lofty theoretical framework in personal and communal experiences. - Emphasis on Ethical Consequences
The chapter does not merely focus on the theoretical underpinnings of apophatic spirituality; it also details the moral implications. Themes such as compassion, empathy, and loving-kindness are shown to be organic outgrowths of a more unified awareness. This reaffirms how apophatic insights can have transformative effects on personal conduct and broader social relations.
Points for Consideration
- Structuring and Transitional Cues
While the chapter is rich in content, it sometimes shifts quickly between academic, mystical, and scriptural references. Additional subheadings or transition paragraphs might help ensure a smoother flow, guiding the reader through the various themes such as neuroscience, historical background, apophatic theology, and interpersonal relations. - Integration of Scientific Perspectives
The chapter draws on a wide range of scientific sources—from neuroscience to quantum theory—to illustrate points about perception and consciousness. Occasional deeper explanation or a clearer bridge between the scientific claims and the apophatic viewpoint would further strengthen the argument. For instance, elaborating on how quantum mechanics influences the concept of non-duality, or how neuroscience specifically supports the idea of “co-creating” reality, could give readers a clearer sense of how the disciplines align.
Notable Contributions
- Historical Context: The text illuminates how apophatic teachings have often been marginalized in favor of cataphatic approaches, offering a historical perspective on the conflicts that shaped religious traditions.
- Contemporary Validation: By referencing modern experiments in psychology and linguistics, the chapter gives credibility to the notion that apophatic experiences are not only culturally or historically bound but also supported by scientific frameworks.
- Comprehensive Reference List: The variety of references—from classical religious texts to works in cognitive science—serves as a useful resource for readers who wish to explore these ideas in greater depth.
Conclusion
Chapter 14 provides a comprehensive and thought-provoking account of how apophatic spirituality, grounded in non-dualistic awareness, transcends traditional theistic frameworks to offer a unifying and compassionate vision of existence. The blend of philosophical argumentation, empirical research, and ethical guidance offers a multi-layered examination of what it means to “know No-Thing.” Overall, the transformative implications for personal and collective well-being are powerfully conveyed, encouraging readers to contemplate and possibly experience directly the non-dual nature of reality.
We are all Interconnected even with the Universe 