The Empirical Death of Him and the Organic Discovery of Me

How perpetu all toldy, after reading Alper I believe my problem in finding meaning in spite of perfection and spirituality being non-existent outwardly, is because of a inadequacy of conscious awargonness of my collective unconscious. I was unable to learn that the universal and human tendency to believe in graven image and spirituality were merely elaborate physical/functional/ yokelish/evolutionary/ cognitive/scientific apparatus left everyplace as a hang over from our days of primitive understanding of the world-the days when it was too painful and caused too ofttimes anxiety for humans to expect their mortal composition and undeniable return to a purely organic state. The inability to accept this experiential and empirical reality caused me to sustain searching externally for meaning. Now, I am ready to face the truth of God and spirit as a psychological and physiological mechanism and in so doing have discovered a unhurt world of meaning has opened up to me in the here-and- flat-especially now that I am focused on the here-and-now as the only reality we hapless mortals can ever consciously turn in or the only one within which we will ever consciously exist.

The new paradigm shift Alper details invalidates to the highest degree philosophers, poets and priests in the history of time as far as their being able to render a complete possible action of meaning. More importantly to Alper it invalidates most of their theories because it trains

Thus, instead of this need being innately programmed in us because we are connected to some higher being or power, Alper feels the need was biologically invested in us through the fulfill of evolution and natural weft by a temperament that ensures itself through all its kingdoms. Alper uses Freud and Jung to demonstrate that the subconscious contains all of our personalised issues (Freud), but the collective subconscious (Jung) contains the collective universal issues we all face as human beings. One of the most central and to Alper the most supreme issue is that of our own existence, our own mortality, our relish to understand what meaning our existence possesses in the face of the existential reality.

Slowly, over time, the body went through a physiological lick that actual a God part of the brain, in others lyric a biochemical entity residing within the brain that instilled within our species a desire to believe in immortality in order to smokestack with the here and now reality of our mortality. When consciousness first began to develop in man it was impossible to accept this reality, so, as Alper (119) argues "In order to survive our awareness of inevitable death, the forces of natural selection needed to provide us with some sort of physiological mechanism which would help our egos survive the overwhelming strain which came with this enfeeble awareness. It is exactly this mechanism which I refer to as the uncanny function." Here Alper is wrong again. He contends might makes right-a theory rudimentary Darwin's evolution-but Plato proved this concept invalid where morality and spirituality are concerned.

Morality and guilt are social conventions Alper believes also developed and were necessary before consciousness became well developed because it go over the self-destructive or selfish impulses of human nature. Morality helps us keep tabs on the selfish impulses of others and guilt helps us keep our own in check. However, these are genetically
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