The Final Moment

In the beginning, there were myths. These myths include stories of creation, heroism, and life after death, to name only a few. In A Short History of Myth, Karen Armstrong explains that myth is all about "liv[ing] more intensely within" the world (1). It is developed to cope with the unknown, especially the unknown of death. And by including exaggeration and extremes in actions and events, it is meant to not only encourage us to strive for better but also to suggest a transcendent other dimension that gives the world depth. This dimension, called Dreamtime by the Australian aborigines, allows people to connect to the "more-than-human earth" (Abram 184) and relive important events, thus renewing their significance. The occurence of this in specific settings helps to return human attention to the natural world. Myths and their reference to the Dreamtime serve to tie individuals into cyclical time, guiding them to participate in the greater human story that is constantly being reenacted. In this way, myths preserve the "coherence of one's culture" (Abram 181). With the invention of written language comes a different type of preservation. Leonard Shlain (The Alphabet Versus the Goddess) and David Abram (The Spell of the Sensuous) discuss the impact of this innovation on the human brain. Writing relies on sequential, logical thinking, thus strengthening the cognitive left brain's influence on humanity. It allows events to be recorded in history and thus remembered. Unfortunately, it also reduces the strength of the emotional right brain. As the right brain is neglected, so too is the awareness of ritual, cyclical time, and nature.

Indigenous peoples view nature as an important part of life, something to be respected. In the film Australia's Aborigines, the natives not only connect with animals through Dreamtime and cave art but also tell stories about them and are nature's caretakers. J Baird Callicott emphasizes the contrast between this world view and that of Western cultures, which "encourages human alienation from the natural environment and an exploitative practical relationship with it" (Callicott 62). In regards to the human experience, left-brained science prompts a utilitarian view of nature which further distances humanity from the affective right brain approach. Yet certain "civilized" people - namely Grizzly Man (Timothy Treadwell) and Michel to Montaigne ("Of Cannibals") - recognize the flaws and dangers of artificial, often destructive civilization. They instead praise the simplicity and harmony of natural ways. Treadwell, adopting a similar role to that of the aborigines, even considers himself a guardian of the bears. This suggests a partial return to the right brain thinking and connection with nature in the human experience.

Nietzsche holds that true beauty (and thus true art) consists of both Apollonian order and precision and Dionysian chaos and impulsivity. This harmony is often present in nature, suggesting that humans should turn to nature to find beauty. Aristotle presents a similar theory, stating that "the products of art [...] require the preexistence of [a] cause homogeneous with themselves" (86), or in other words, that art is based on existing objects, which find their origins in nature. Plato explains beauty as both a Form (a physical manifestation) and an emotional reaction. Beauty in the creation of art comes of imitating a transcendent ideal to bring it into the world. Thus, in essence, the human experience of physically rendering a spiritual feeling is beautiful. Wilde takes this idea one step further - from beauty in spirituality to beauty in truth. His message is that art is beautiful in the truth is conveys. For human beings, the emotional significance of truth is unquestionable.

Just as there is a universal human value of truth, there are other universal ethics that persist throughout time and cultures. These codes of conduct include doing no harm; avoiding lying, stealing, and adultery; and considering others when taking action. These ethics are presented in both Biblical readings - such as The Sermon on the Mount, The Ten Commandments, and The Holiness Code - and in Buddhist tradition. A Stoic philosopher would attribute these commonalities to a capacity for reason that all human beings share. Spinoza would agree with this idea of rationality and would elaborate, explaining that people recognize those actions that cause pleasure or pain. And universal ethics lead to the idea of a universal human experience, one that for all people contains many of the same challenges and emotions.

The Epic of Gilgamesh presents the idea that the meaning of life is that it ends. Our inevitable death makes us determined to live life to the fullest. Albert Camus, in "The Myth of Sisyphus", illustrates a struggle for meaning and against futility in action. But as the existentialists say, our choices are important because we make them. Sartre, an influential existentialist, maintained that we create our own meaning. And by making choices we deem acceptable for everyone, we maintain a dignity that gives life validity. The Buddhists would call this "living mindfully", focusing on the effects our actions have on others and living to appreciate the present moment. This is ultimately significant to the experience of being human. The knowledge that we have limited time and are individually responsible for our actions and interactions can inspire us to feel more deeply, act more consciously, and as a result, truly contribute to our own life and the world around us.