Einstein at a deserted beach in Santa Barbara, California, 1933
Einstein [retained] from his childhood religious phase a profound faith in, and reverence for, the harmony and beauty of what he called the mind of God as it was expressed in the creation of the universe and its laws. Around the time he turned 50, he began to articulate more clearly -in various essays, interviews and letters -his deepening appreciation of his belief in God, although a rather impersonal version of one …: “Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration for this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious.”.
At another occasion he explained his view more explicitly, using a wonderful and most likely very personal metaphor: “I’m not an atheist. I don’t think I can call myself a pantheist. The problem involved is too vast for our limited minds. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn’t know what it is. That, it seems to me, is the attitude of even the most intelligent human being toward God. We see the universe marvelously arranged and obeying certain laws but only dimly understand these laws.”
In the summer of 1930, amid his sailing and ruminations in Caputh, [Einstein] composed a credo, “What I Believe,” that he recorded for a human-rights group and later published. It concluded with an explanation of what he meant when he called himself religious: “The most beautiful emotion we can experience is the mysterious. It is the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead, a snuffed-out candle. To sense that behind anything that can be experienced there is something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense, and in this sense only, I am a devoutly religious man.”
In this sense, he did not appreciate atheists quoting him to support their own cause: “The fanatical atheists,” he wrote in a letter, “are like slaves who are still feeling the weight of their chains which they have thrown off after hard struggle. They are creatures who - in their grudge against traditional religion as the ‘opium of the masses’ - cannot hear the music of the spheres.” For obvious reasons though his views did not agree with his ‘mixed’ Jewish/Christian background either, at least not with the aspect of organised religion. He recognised though that all religions have a sacred core, something he expressed very often, like in this quote, reflecting on the relationship between science and religion: “Science can be created only by those who are thoroughly imbued with the aspiration toward truth and understanding,” he said. “This source of feeling, however, springs from the sphere of religion.” The talk got front-page news coverage, and his pithy conclusion became famous. “The situation may be expressed by an image: science without religion is lame, religion without science is blind.”
But there was one religious concept, Einstein went on to say, that science could not accept: a deity who could meddle at whim in the events of his creation. “The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God,” he argued. Scientists aim to uncover the immutable laws that govern reality, and in doing so they must reject the notion that divine will, or for that matter human will, plays a role that would violate this cosmic causality.
His belief in causal determinism was incompatible with the concept of human free will. Jewish as well as Christian theologians have generally believed that people are responsible for their actions. They are even free to choose, as happens in the Bible, to disobey God’s commandments, despite the fact that this seems to conflict with a belief that God is all knowing and all powerful.
Einstein, on the other hand, believed - as did Spinoza - that a person’s actions were just as determined as that of a billiard ball, planet or star. “Human beings in their thinking, feeling and acting are not free but are as causally bound as the stars in their motions,” Einstein declared in a statement to a Spinoza Society in 1932. It was a concept he drew also from his reading of Schopenhauer. “Everybody acts not only under external compulsion but also in accordance with inner necessity,” he wrote in his famous credo. “Schopenhauer’s saying, ‘A man can do as he wills, but not will as he wills,’ has been a real inspiration to me since my youth; it has been a continual consolation in the face of life’s hardships, my own and others’, and an unfailing wellspring of tolerance.”
While Einstein was “unable to believe in a ‘dice-playing’ God”, preferring instead the model of a deterministic and almost mechanical Newtonic view of the universe that is ruled by laws, he looked upon free will as something that was useful, indeed necessary, for a civilized society, because it caused people to take responsibility for their own actions. “I am compelled to act as if free will existed,” he explained, “because if I wish to live in a civilized society I must act responsibly.” It was both a pragmatic and sensible approach to life, while still believing intellectually that everyone’s actions were predetermined. “I know that philosophically a murderer is not responsible for his crime,” he said, “but I prefer not to take tea with him.”
What I like about Einstein’s views is the feeling of awe coupled with a deep belief in something much bigger than the self-importance of the human species, something that is the universe being alive and therefore is the life force within in all that exists to out knowledge. What I have problems with is his strict determinism; the quantum mechanics’ view of a universe based on uncertainties and probabilities is much closer to my heart. At the same though, I do have the feeling that this is not the answer either - to find it we must get closer to something that, in a transcendent way embraces both concepts: determinism and free will, or from a more scientific perspective, causal determinism and uncertainties & probabilities.
From Einstein by Walter Isaacson. © 2007 by Walter Isaacson. To be published by Simon & Schuster, Inc. via TIME Magazine, whose excerpts are highlighted.
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). The first one I checked out is on a talk given by Les Kaye, abbot of the Kannon Do Zen Center in Mountain View. Les worked at IBM for over 30 years, as an engineer, salesman, manager, and software developer. In the mid-1960’s, while working and raising a family, he started to practice Zen Buddhism and was ordained as a Zen monk in 1970. He retired from the corporate, high-tech world in 1990.
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