Podcast Series ABSOLUTELY MENTAL reminds one of Netflix Series AFTER LIFE (Part 7) Sam Harris “I am kinda agnostic about what happens after death. There is no way there is a heaven and a hell of the sort that is imagined by monatheoistic religion, but given that we don’t actually know what reality is. We don’t actually know the distinction between mind and matter, it is still spooky right? Ricky states, Are you saying you think there might be other than nothingness in terms of experience? I can’t believe you think that. Based on what?” Sam responds, “Based on strange experiences both on psychedelics and in mediation where the mind seems to be…”

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Sam Harris makes same leap into irrationalism and pantheism as Henry Miller did because deep down they can’t live with idea that we are all machines a result of chance and time!

The author Henry Miller (1891 - 1980), California, 1950.

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Ricky Gervais To Launch Podcast 'Absolutely Mental' With Sam Harris –  Deadline

Deadline

Ricky Gervais has announced that he will host a new paid-for podcast called Absolutely Mental.

The 11-part podcast will be available on AbsolutelyMental.com from May 10, and will feature the comedian in conversation with his friend, neuroscientist Sam Harris.

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Ricky Gervais plays Tony Johnson in AFTER LIFE.

After Life on Netflix

In the podcast series ABSOLUTELY MENTAL Sam Harris answers questions from Ricky Gervais and many of these same questions are covered by the issues brought up in After Life. How are we different than machines? Why do humans think there is any afterlife? Is there any point to life? Many of these issues were also covered 3,000 years ago in the Book of Ecclesiastes by Solomon.

In the past I have done over 100 blog posts on the Netflix series AFTER LIFE written by Ricky Gervais and staring Ricky as Tony Johnson. I respect both Ricky and his character Tony for being people who demand evidence and they refuse to accept anything with a blind faith. That is part of the reason I started writing letters to Ricky several years ago with historical evidence from archaeology and ancient cultures on the Bible’s claims. I personally think his latest series AFTER LIFE is his best by far and it does a great job of examining Ricky’s humanist worldview and the natural conclusions that come from this time plus chance view of the world.

Just like Solomon in The Book of Ecclesiastes, Ricky in AFTER LIFE is examining life under the sun, which is life between birth and death without God in the picture. The key to understanding the Book of Ecclesiastes is the term UNDER THE SUN — What that literally means is you lock God out of a closed system and you are left with only this world of Time plus Chance plus matter. In fact, the phrase under the sun appears 29 times in Ecclesiastes. 

Francis Schaeffer indicated Ecclesiastes is truly the book of modern man because modern humanist man’s philosophy has brought him to the nihilistic conclusion that all is vanity and meaninglessness. This appears to be the place that the atheist Tony Johnson has landed and many of the characters around Tony have come to pessimistic conclusions about life too, though they have searched for satisfaction and meaning in life by pursuing ladiesluxurieslearninglaborliquor, and laughter.

In Podcast Series ABSOLUTELY MENTAL episode 8 WHY DO WE FEAR DEATH? is this following exchange:

Sam Harris “I get it from the other side because I am kinda agnostic about what happens after death. I am sure the religious pictures are wrong. There is no way there is a heaven and a hell of the sort that is imagined by monatheoistic religion, but given that we don’t actually know what reality is. We don’t actually know the distinction between mind and matter, it is still spooky right? We just don’t know how mind relates to the base layer of reality, but I have no expectations of my personally in terms of maintaining the memories of my life will persist. But I just don’t know what consciousness is in the end.” Ricky Gervais responds “But we are all agnostic by definition because it deals with knowledge.” Sam notes, “ I am pretty sure that I know that rivers of milk and honey don’t exist.” Ricky states, Are you saying you think there might be other than nothingness in terms of experience? I can’t believe you think that. Based on what?” Sam responds, “Based on strange experiences both on psychedelics and in mediation where the mind seems to be…” Ricky observes, “Yeah but you are off your head. You are f$&@ng thinking nonsense!”

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This reminds me of Henry Miller who could not live with his secular view and had to embrace some sort of vague pantheism to give himself a leap into the dark irrational and come out of it with a nonsense belief that there is really a future somehow after death while clinging to his secular view.

Francis Schaeffer noted in THE GOD WHO IS THERE:

We have said before that the ideas of modern people are destroying what “man” is in himself. But not only that, their views cut right across what the existence of the form and structure of the external universe indicates as well. As we see in the dilemma of John Cage and his mushrooms, they cannot live on the basis of a consistent application of their views in regard to the universe, any more than they can in regard to man. 

Mysticism in Literature — Henry Miller 

In the writing of his earlier books, Miller (1891-1980) had not just set forth something which is dirty in a trivial sense, but he had succeeded in murdering everything which is meaningful, including sexual things. In these books he expressed his antilaw position, in every sense. However, Miller is another man who could not stand by his own position. Many others have been destroyed in their inner lives by his books, but he was not able to be so tough-fibered. So he joins the growing list of modern men who have accepted the new mysticism. In his later life Miller held to a pantheistic view of the world. 

(PAGE 80)

His later views are very cogently and consistently expressed in the Preface which he wrote to the French edition of Elie Favre’s History of Art. He calls his preface, “A Sense of Wonder.”4 This is an important title, for it implies that he is going to contrast the “sense of wonder” with the intellect. And this in fact is what he does. For example, he says, “Above all, he [Elie Favre] was a devout worshipper of the creative spirit in man. His approach, like our own Walt Whitman’s, was nothing less than cosmic.” This already has a pantheistic ring about it. Later on he continues, “What impact his work may have today, particularly on the young who are almost immune to wonder and mystery because of all the knowledge which has been crammed into their heads, I do not know.” This is a significant sentence because he has set the intellect and knowledge against the sense of wonder. One’s intellect would lead one only to the lower story of rationality and logic where there is no meaning in life, only machines. But in contrast to this one has a sense of wonder which bypasses the rational, and this sense is very much related to the use of the word awe that is so much in vogue today. The intellect is divorced and rejected. 

A swift glance at Miller’s introduction might lead the reader to think that he had suddenly become a Christian. He uses words and phrases which sound so correct. Thus, “In investing himself (man) with the powers of a god, man has divorced himself from God — and from the universe as well. That which was his inheritance, his gift and salvation, he has vitiated through pride and arrogance of intellect. He has not only turned his back on the source, he is no longer aware that there is a source, the source from which, as the Good Book says, all blessings flow.”

It sounds most credible, and there is more to come: “The spirit which first breathed upon the waters will create anew…. There is no last word, unless it be the Word itself: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’” We are forced on the basis of this to ask, “Is Henry Miller one of us?” But the answer, which is negative, can be gleaned from a full reading of what he has said in this Preface. 

He says, “It forces me, the knowledge of this truth, to observe as I have again and again that behind all creation, whether human or divine, lies an impenetrable mystery. All those epoch-making names which he [Favre] reels off in his works, devastating forces when one thinks on it, because forces for good and evil simultaneously, all bear witness to the inexhaustible energy which  (PAGE 81) invests even the tiniest particle of matter and demonstrate in miraculous everyday fashion that what is called matter or substance is but the adumbration of a luminous reality too powerful for our feeble senses to apprehend.” There is a strong connection here with what Salvador Dali says concerning the dematerializing of the universe. 

It must be plain that the later Henry Miller cannot in any sense be called a Christian. He is doing the same as Salvador Dali and the new theologians are doing—namely, using Christian symbols to give an illusion of meaning to an impersonal world which has no real place for man. 

This is Henry Miller, the writer of The Tropics, who in this preface takes up basically the same position as the new theologians. We have ample warning not to accept the “god words” of many modern theologians without being certain that they, like Henry Miller, are not using these words to give an illusion of meaning.

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