In this instalment of The Future Scientist series we will join Prof. Ingold in his venture to heal the bifurcation between imagined and real worlds. After having tackled what he deems to be the central question of anthropology (namely, why people perceive their environments in different ways), the challenge now is, as he puts it, “to make allowance for imagination without reopening the gap between humanity and nature”.

Stephen is a poet of non-negotiable truths; a teacher who always talks about the very same ineffable but never says the same thing twice. He is sometimes known as “grief-walker” due to his insistence on avoiding the pervasive absurdity of the current cultural imperative to “die not dying”. Life includes everything (also death). Is science dying? Is dying a deity? In the face of culture failure, we will discuss a method of inquiry that can reveal (and perhaps heal) our death phobia, grief illiteracy, and amnesia of ancestry. Beyond the current pernicious triad “cope, hope & dope”, we will acknowledge our own ectopic ideas and cultural homelessness.

The topic of the sacred is immense, as I confirmed to myself when I wrote a very long chapter on it in The Matter with Things. I have chosen to approach it here by directing our attention, as it might seem at first, to one side: on the soul. I will argue that the sacred exists not simply in this or that thing—an object, a place, or an act—but in the relationship between whatever it is beyond ourselves that we recognise as sacred and that part of our being that has been traditionally referred to as the soul; that this relationship is one of the reasons for evolved beings such as ourselves to have come into existence; that whatever else it may be, the soul is a faculty, like intellect or eyesight, but much more than, and more important than, either; and that our sense of the sacred is both driven by, and in turn drives, the actively receptive attention paid by the soul. I suggest that the soul is in process, and that it is one task of our lives to grow the soul—an important task, because much depends on it: we can, like attentive or neglectful gardeners, nourish, stunt the growth of, or extinguish, that soul. I suggest that therefore we need first to attend to our souls if we are to recover the sacred, and I make a few exploratory forays into what we can (and cannot) say about the soul, and how it might be integrated into a new cosmology.

We tend to think of the Sacred as something unchanging. There is some point to this: the Sacred is, after all, what connects us to eternity or even to something beyond space and time.  But could it be changing? To address this question, since the modern West pays so little attention to the Sacred, it makes sense to go back to other cultures who have developed deeper knowledge about it.

Most major spiritual traditions, in the West as well as in India, make some kind of distinction between the Divine who is eternal and perfect, and the world which is constrained by time and imperfect, but what if our conception of this split is due to the limited nature of our human consciousness and our too limited mental understanding of reality?