[Oe List ...] 806/09: Spong: The Study of Life, Part 2: Exploring the Drive to Survive in Animate Life and Self-Conscious Life

Thu Aug 6 10:18:21 CDT 2009

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Eternal Life: A New Vision: Beyond Religion, Beyond Theism, Beyond Heaven and Hell
To be published in September. Pre-order now at Amazon.com.

 Library Journal Says:
"Spong, the controversial retired Episcopal Bishop of Newark, NJ, may rightly be considered the bellwether of the most advanced opinions in theology that still cling to a nominal Christian identity. With subtlety and complexity, Spong promotes an idea of an ongoing existence beyond our physicality, one that entirely supercedes "religious" notions of Heaven or Hell and even conventional notions of God. For conservative Christians, Spong's views are heretical; for many other readers, Christian and non-Christian, Spong's writing here as elsewhere is intelligent, engaged, comforting, and uplifting. 
VERDICT: Spong's thought and theology are crucial stimulants for every thinking Christian; an important book." 

Thursday August 06, 2009 

The Study of Life, Part 2
Exploring the Drive to Survive in Animate Life and in Self-Conscious Life

As I said in last week's column, in that wonderful lull in the life of an author that occurs between the time the book goes to press and the time it is published, we decided to go on a trip to study life itself. Before one can speak about life after death, as I seek to do in th
is new book, one has to understand the meaning of life before death. We retraced Charles Darwin's pilgrimage to the Galapagos Islands with a side trip to the Amazon Rainforest. I wanted to think about what it means to be alive. Last week I looked at insights gained in the rain forest about the apparent drive to survive that appears to be present in every form of vegetation. We discovered examples of this at almost every turn as we tramped that beautiful and sparsely populated part of the world. Our observations about the drive for survival as an aspect of living things did not stop, however, at the limits of plant life. 
We found the same principle operating in every form of animate life from insects to animals in which consciousness has both appeared and developed. This survival instinct, as it might be called, is not the product of rational thinking. One does not attribute that quality to ants or to wasps, to spiders or to bees or even to the higher mammals, but it is present in all of these forms of life no matter where we looked. 

We saw many spider webs in the rain forest. They were spun in community, not by individual spiders, requiring great cooperation, and the food trapped therein was shared equally by the members of the spider community. A social contract was operating in the insect world. We also noted alliances formed between species in the insect world that help both species in the struggle to survive. It is a common observation in the rain forest, for example, that one20variety of ants builds nests in the same trees where hives of wasps are located. This tactic serves both species. These ants serve to protect the wasps from another species of ants called "army ants" that are mortal enemies of the wasps. Army ants seek out and consume the larvae of the wasps while still in the hives. They are immune to the sting of the wasp and invade the hive easily, as they are quite adept at climbing even the tallest of trees. Army ants, however, will, not pass the nest of the other ants, which are always lower in the tree than the hives of the wasps. These ants frighten the army ants away with crunching sounds of marching insects, so with this help the wasp larvae are able to survive for another generation. The wasps, on the other hand, attack with stinging efficiency the principle enemy of these cooperative ants: the anteaters. The anteaters are able to climb the tree to feast on the ants' nests, but are driven off by the wasps, thus saving the ants. The alliance serves as a mutual survival technique. It is one more remarkable natural fact that reveals how deeply the drive to survive is in all life forms. 

We saw another incredible adaptation tactic in the Amazon Rainforest in a bird called Hoatzin. This bird, a rarity of nature since it is a vegetarian, feeds only on the leaves of the forest. There are no worms or insects in the diet of this creature. To accommodate this vegetarian diet, the digestive system of the Hoatzin is dramatically different from t
he digestive system of all other birds. The stomach of the Hoatzin resembles the stomach of a cow, which is also a vegetarian. Both of their stomachs are divided into chambers that allow the eaten leaves to ferment and thus be changed into energy and nutrients for the sustenance of life. It seems that when other sources of food became unavailable for this unique bird, the drive to survive expressed itself in this unusual evolutionary development.

The most dramatic example of this survival adaptation in the Amazon Rainforest had to do with parrots and parakeets. Their source of food is tropical fruit, and most of the nutriments in these fruits derive from the seeds. In the plants' own drive to survive, however, the seeds are toxic to discourage their destruction by the parrots. If the parrots eat the nutritious seeds of these fruits, they die of the toxins. If they do not eat these toxic seeds, they will perish from insufficient food. It was not until the 1990's that a Peruvian scientist discovered the adaptation that these parrots and parakeets have made to overcome this serious problem. Throughout the Amazon Rainforest there are places now called "parrot clay licks." The parrots visit these spots by the thousands each day and lick the clay, which contains anti-toxins that enable them to eat the nutritious seeds of the fruit without ill effects. It is to the parrots like taking Alka Seltzer before one develops indigestion. We went to one of the accessible clay licks near the water's edge of the Napo R
iver, about a hundred yards' walk from our boat, and took our seats in an open shed where we could see the clay licks at the foot of a tree-covered hill without disturbing the parrots prior to their descent. The day unfolded like a liturgical dance. The forest was alive with the chatter of the parrots, but the clay lick was still empty of their presence. Sentry parrots flew above searching for predators and sending a warning if any appeared. Meanwhile, flocks of parrots slowly descended the hillside, coming ever closer to the empty clay lick. This ritual lasted for almost an hour as these birds dropped lower and lower in the trees and then flew away, only to return to a yet nearer position. Finally, one of these green-feathered creatures would break the barrier and land in the clay lick and begin to consume the anti-toxins in the clay. Slowly others would join until the clay lick was filled with hundreds of green parakeets demanding to eat t heir fill of anti-toxins. From time to time, a warning sound would come from the flying sentries and there would be a rapid and mass evacuation of these creatures, not just from the clay licks but also from every level of the forest by those waiting their turn at the clay lick. It was like watching the pilots of the RAF take off in their planes in wave after wave to confront the Nazi bombers during the World War II Battle of Britain. We watched on at least three occasions when literally thousands of parakeets took off to avoid danger. Then the=2
0"all clear" signal would come from the sentries and the parakeets would return, again filling the empty clay lick with a blanket of green until all the parakeets had consumed their daily requirement of anti-toxins and went off in search of the toxic seeds in the fruits that sustained their lives. The elaborate forms that the drive to survive seems to take in the world of nature is truly amazing. Deep in the heart of all living things, perhaps in the DNA of life itself, we discover that the drive to survive is present. This is true despite the fact that every living thing is actually in the food chain of every other living thing. Nature's clear message is that all living things are hard wired to survive.

This same principle is also seen in higher forms of life where consciousness is advanced. There is the herd instinct that enables the species to survive even if an individual member of the species is sacrificed. We are all familiar with the fight or flight syndrome in the animal kingdom. A predator appears. The herd flees. The predator cuts out his desired prey from the flock and their one-on-one flight takes place. When the intended victim can run no more, it turns to face its tormentor in one last stand at life. With whatever form resistance takes, from arched back to hissing sounds, from an attempt to delay the pounce with claws or hooves, the struggle for survival comes before the kill. When flight ends, fight begins. Meanwhile, with the sacrifice of this victim to feed the hunger of
 the predator, the flock ceases its flight and grazes peacefully nearby, knowing that the predator's hunger is satisfied for the immediate future. Recent zoological studies have indicated that flocks are even organized in such a way as to place the older and therefore less productive members of the flock in the most vulnerable positions in the herd, making them the likely prey of the predator. Thus the older animals are sacrificed for the longevity of the species. Survival is a force in life that appears to drive all living things. So our search for the meaning of life arrives at its first conclusion. There is something about life in both its plant and animal forms that is driven by survival. It is not a conscious choice, for plants do not think or plan, and yet survival motivates all vegetative forms of life. It is not a rational thinking process for animals do not think abstractly or plan ahead for future contingencies. It is a natural response found in all living things. It is part of what it means to be alive. 

To our knowledge only one living creature, the human being, is conscious of the fact of its inevitable death. In this single creature this universal drive to survive becomes self-conscious. This creature alone knows in advance that he or she is mortal and that no matter how deep in nature the drive to survive might be, only the human being is aware that he or she will lose the battle for life. How will that drive then express itself in the self-conscious creature? Is the h
uman yearning for life after death, which appears to mark all human life from the earliest dawning of self-consciousness, anything more that a sign of this universal will to survive? On the other hand is the human discovery of the oneness and interdependence of all life, the dawning awareness that we are part of something not bound by our limitations, perhaps not even bound by our mortality? Is self-consciousness the doorway into God? Does this insight open us to the possibility that evolution is a journey not just into life and consciousness, but also into transcendence, oneness and even eternity? That is the pathway that I will explore in this book. 

We moved next to the Galapagos Islands to follow Darwin's discovery of evolution. Before making that journey, however, we had a chance to meet and engage briefly with a shaman of one of the tribes indigenous to the rain forest. Because this was the first time I had ever had the opportunity to listen to a shaman's view of life, and because he offered me the opportunity to enter the religious world view of animism, it seems worth still following my thought about the evolution of religion in human society to share that story with you. To that I will turn next week.

– John Shelby Spong

Question and Answer 
With John Shelby Spong

Donna Kaplan asks:

I have a question about the scripture passage from St. John's Gospel that you quoted recently in one of your columns: "I am the Way, the Truth, and the Li
fe. No one comes to the Father but by me (meaning Jesus)." What about the Jews?
Donna Kaplan asks:

I have a question about the scripture passage from St. John's Gospel that you quoted recently in one of your columns: "I am the Way, the Truth, and the Life. No one comes to the Father but by me (meaning Jesus)." What about the Jews?

Dear Donna,

There are several levels on which an answer to your question must be contemplated:

Did Jesus actually say these words? I doubt it. They appear in the Fourth Gospel, which was written 65-70 years after the death of Jesus. They are also part of a series of "I Am" sayings, which appear nowhere except in John and are regarded by most biblical scholars today as the words of the Christian community that have been placed onto the lips of Jesus. They are clearly not the words of the Jesus of history. The scholars in the Jesus Seminar regard nothing in the Fourth Gospel, not a single one of the sayings attributed to Jesus in that gospel, to be the authentic words of the Jesus of history. 

Most of the Christians at the time that John's gospel was written were still Jews. The Jews who were the followers of Jesus had just been expelled from the Synagogue. The tensions between Revisionist Jews, who were also disciples of Jesus, and the Orthodox Jews who controlled the Temple are in the background of this gospel. 

These words were certainly not meant to fuel an imperialistic missionary campaign to convert Jews and others as th
ey were interpreted by later generations of Christians. The actual split between the Jews who were disciples of Jesus and the Orthodox Party of traditional Jews did not occur until almost 60 years after the crucifixion. That is, for the first 60 years of Christian history, Christianity was itself a Jewish movement within in the synagogue. 

At this moment, I am reading Rudolf Bultmann's The Gospel of John: A Commentary. He argues, persuasively I believe, that John portrays Jesus as the logos enfleshed in human life, calling us all to a deeper sense of what it means to be whole and human. To come to the God present in Jesus for John was to discover the logos in each of us. That, argues Bultmann, is what Jesus represented to the people of his day. It was that discovery, not some form of doctrinal Christian belief or faith, that was for John the only doorway into the ultimate reality we call God. That is quite different from saying that only those that believe in what Christianity says about Jesus will enter the Kingdom of Heaven. Recall that in Matthew's parable of the judgment (Mt. chapter 25), Jesus says the criterion for eternal life is not what you believe but how you respond to the presence of God in another human being, especially those regarded as the least of our brothers and sisters. In that parable neither the sheep nor the goats are ever asked what creed they say. They are asked "did you see and respond to the presence of God in another human being." It was the Epistle of=2
0John that states that if you cannot love your neighbor whom you have seen, how can you expect to love God whom you have not seen? 

Those who quote John's gospel to validate their own exclusive religious prejudices simply have no idea what John's Gospel is about. This Gospel does not lend itself to proof texting. It is far too profound a work for that.

– John Shelby Spong

Send your questions to support at johnshelbyspong.com 

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