Church of the Churchless

There isn't nature and humans. Nature is all there is, including us.

Recently a hugely important bill that, in part, contains hundreds of billions of dollars to fight global warming, passed the U.S. Senate with exactly zero support from Republicans. 

This is so crazy, it makes people in mental hospitals seem positively sane. 

There's no logical or empirical basis for the conservative claim of a need to balance human economic interests with environmental interests. Not when it comes to global warming, which threatens to upend human civilization if greenhouse gas emissions aren't cut dramatically, and soon.

Nature isn't a nice thing to preserve. Nature is what we are. 

It's absurd to consider that we Homo sapiens are somehow separate from nature, or controllers of nature, or that God created nature for our benefit, as many Christians believe. 

No nature. No us. That's the simple obvious fact. 

But just as dualism leads people to wrongly believe that an immaterial soul resides within the physical body, so a long history of dualism in both Western and Eastern philosophy leads people to wrongly believe that the natural world is a pale reflection of a higher supernatural reality that's our true birthright.

I've started reading a book by James Bridle, Ways of Being: Animals, Plants, Machines -- The Search for a Planetary Intelligence. The Introduction speaks of how we need to look differently upon our relation to the natural world.

Here's some excerpts.

More than ever, it is time for re-imaginings. Yet this act of imagination cannot be ours alone. To think against human exceptionalism requires us to think outside and beyond it, and to recognize in Blake's vision the deep truth of his words: nature is imagination itself. 

In this truth is encapsulated the philosophy behind the phrase I used earlier: the more-than-human world. 

Coined by the American ecologist and philosopher David Abram, the 'more than human world' refers to a way of thinking which seeks to override our human tendency to separate ourselves from the natural world. 

This tendency is so pronounced it is rife even within environmentalism, the movement which seems to bring us closer to nature and thereby to preserve it. For in so framing our intentions, we have already set up an implicit separation between ourselves and nature, as if we were two separate entities, unbound by inseparable ties of place and origin.

Conventional terms such as 'the environment', and even 'nature' itself (particularly when opposed to 'culture'), compound the erroneous idea that there is a neat divide in the world between us and them, between humans and non-humans, between our lives and the teeming, multitudinous living and being of the planet.

In contrast, the 'more-than-human world' acknowledges that the very real human world -- the realm of our senses, breath, voice, cognition and culture -- is but one facet of something vastly greater. All human life and being is inextricably entangled with and suffused by everything else.

This broad commonwealth includes every inhabitant of the biosphere: the animals, plants, fungi, bacteria and viruses. It includes the rivers, seas, winds, stones and clouds that support, shake and shadow us.

These animate forces, these companions on the great adventure of time and becoming, have much to teach us and have already taught us a great deal. We are who we are because of them, and we cannot live without them.

...We have come, as the shock of more-than-human consciousness testifies, to think of 'nature' as something separate from ourselves. When we speak of the fantastical futures envisioned by high technology, we speak of a 'new' or 'next' nature, some utopia of computation which further alienates and supplants the actual ground we came from and still stand upon. 

It is time to put aside such adolescent solipsism -- both for the sake of ourselves and of the more-than-human world.

There is only nature, in all its eternal flowering, creating microprocessors and datacentres and satellites just as it produced oceans, trees, magpies, oil and us. Nature is imagination itself. Let us not re-imagine it, then, but begin to imagine anew, with nature as our co-conspirator: our partner, our comrade and our guide.

Anecdotes no substitute for good arguments and evidence

Here's a cartoon from the Skeptical Science web site, which is skeptical about global warming skepticism. It makes a great point about the limitations of personal experience and isolated examples.

Whenever someone claims to have experienced the presence of God or some other supernatural phenomena, a valid response is "So what?" People claim that all sorts of crazy stuff are true. A lot more than a claim is needed before anyone else takes them seriously.

Best way to change someone's mind is to let them change it on their own

I've read another chapter in How Minds Change, by David McRaney.

This one is called "Deep Canvassing," as opposed to the shallow sort of canvassing that I've done occasionally where you knock on the door of a person you want to encourage to vote in a certain way, have a brief chat with them, and hand them a brochure about your favored candidate.

Deep Canvassing is the brainchild of a California group, the Leadership LAB (stands for Learn Act Build), which is the political action arm of the Los Angeles LGBT Center, the largest LGBTQ organization on earth.

The LAB wanted to change opinions about lesbian, gay, bisexual, transgender, and other people with a queer identity. Through a lot of experience knocking on doors in southern California and having fairly lengthy conversations with people, they evolved an approach to changing minds that research has shown to be effective even with just a single conversation.

(See here and here for stories in the Atlantic and New York Times about that research.)

Below are excerpts from the Deep Canvassing chapter that provide a pretty good overview of what was found to work, and not to work, in changing minds. Basically, providing facts or arguing with someone rarely is productive. Encouraging the person to think about their own thinking -- that's the way to change a mind.

Naturally my own mind wondered about how that applies to this Church of the Churchless blog. After all, since 2004 I've been encouraging people to be spiritually independent rather than a follower of an organized religion, mystical path, or form of spirituality.

Since regular commenters on this blog run the gamut from avid religious believer to fervent atheist, over the years I've observed that by and large, trying to convince someone to alter their frame of mind regarding religion/God/spirituality may be interesting and entertaining, but almost always fruitless.

My own conversion from religious believer to skeptic was along the line of what the LAB folks found, albeit slower. The change in my outlook didn't come from any outside pressure. It evolved organically over quite a few years as, bit by bit, I came to see things differently as regards the guru-led organization I was a member of for 35 years, Radha Soami Satsang Beas (RSSB).

If someone had come to my door during the time I was a RSSB devotee and told me that I'd be better off leaving the group, I would have shut the door in their face. Instead, Laurel, the woman I married in 1990 after getting divorced from my first wife, would simply ask questions about RSSB, some of which I had difficulty answering.

I didn't have a dramatic change of heart about RSSB in the same way the LAB has found that attitudes to LGBTQ people can sometimes alter significantly after a single meaningful conversation. Probably this is because religious beliefs tend to be more complex and more central to a person's identity than how they feel about gays.

But my many talks with Laurel about our spiritual beliefs (at the time she followed a New Age channeler, which caused me to question her about him) seemed to help sow some seeds within my mind that eventually sprouted into me changing my mind about RSSB.

Here's the chapter excerpts. The "I," of course, is the author, David McRaney.

I couldn't shake the idea that I, too, was probably one conversation away from changing my mind about something, maybe a lot of things. But I also recalled how many conversations I'd had that only made my convictions stronger.

I thought about the truthers and all the conversations they had in New York. I wondered what made these interactions different. 

In the training after the videos, Laura handed things over to Steve, and I got my first clue. He opened by telling the crowd that facts don't work. A serene man with a gentle and patient spirit, Steve put away his persistent smile and raised his voice to address the audience on this point.

"There is no superior argument, no piece of information that we can offer, that is going to change their mind," he said, taking a long pause before continuing.

"The only way they are going to change their mind is by changing their own mind -- by talking themselves through their own thinking, by processing things they've never thought about before, things from their own life that are going to help them see things differently."

He stood by a paper easel on which Laura had drawn a cartoon layer cake. Steve pointed to the smallest portion at the top with a candle sticking out. It was labeled "rapport," the next smallest layer was "our story," and the huge base was "their story."

He said to keep that image in mind while standing in front of someone, to remember to spend as little time as possible talking about yourself, just enough to show that you are friendly, that you aren't selling anything.

Show you are genuinely interested in what they have to say. That, he said, keeps them from assuming a defensive position. You should share your story, he said, pointing to the portion of the cake that sat on top of the biggest layer, but it's their story that should take up most of the conversation.

You want them to think about their own thinking.

The team tossed out lots of metaphors like these. For instance, Steve later said to think of questions as keys on a giant ring. If you keep asking and listening, he told the crowd, one of those keys was bound to unlock the door to a personal experience related to the topic.

Once that real, lived memory was out in the open, you could (if done correctly) steer the conversation away from the world of conclusions with their facts googled for support, away from ideological abstractions and into the world of concrete details from that individual's personal experiences.

It was there, and only there, he said, that a single conversation could change someone's mind.

...Steve would tell me later that they had learned over many conversations that reasons, justifications, and explanations for maintaining one's existing opinion can be endless, spawning like heads of a hydra. If you cut away one, two more would appear to take its place.

Deep canvassers want to avoid that unwinnable fight. To do that they allow a person's justifications to remain unchallenged. They nod and listen.

The idea is to move forward, make the person feel heard and respected, avoid arguing over a person's conclusions, and instead work to discover the motivations behind them. To that end, the next step is to evoke a person's emotional response to the issue. 

...I nodded, still unsure why facts and logic were such a bad idea.

Steve explained that after thousands of recorded conversations they had found that battling over differing interpretations of the evidence kept the people they met from exploring why they felt so strongly one way or the other.

People could remain in the logic space doing battle with the canvasser's facts for hours and never leave, safe and unable to tap into why those facts evoked such powerful feelings. The LAB tried arguing the facts for years, and it had long proved a waste of time.

"Doing this work has taught me that people make their decisions about issues like this, in their life and when they're voting, at a really emotional, visceral level," said Steve.

"What I envision when I'm standing in front of a voter is that people have this intellectual, logical reasoning process. That's one part of how they process the world and make decisions. But they have this almost entirely separate emotional reasoning process which is based on feelings and things they've experienced."

Steve said they used to hand-hold people and try to walk them through why certain facts should be compelling, why they should obviously change their minds, but his hunch now is that it will never work. 

A canvasser's reasoning can't be copied and pasted into another person. The facts that matter to them probably won't matter to the other person at all.

Great Zen story about letting go

Recently I tried to tell someone about a story in the Zen Flesh, Zen Bones book that I've had since my college days, 1966-71. 

(It's got a price of 95 cents on the cover. I see that Amazon has a copy of that 1961 edition listed for $81.53. But to me its priceless (almost), I've enjoyed the book so much over the years.)

When I checked the book today, I found that while I'd gotten the gist of the story correct, but not the details. Regardless, I really like the story.

Great advice about letting go, whether of the past or of anything else that needs releasing.

This was my misremembered version.

Two Zen monks who are walking along come to a river where a woman is standing on a bank, unable to cross the rushing water.

 

One monk puts her on his back and carries her across. The monks then walk on in silence for a while until his companion says, “We monks are not supposed to have anything to do with women. Why did you do what you did?” The other monk says, “I dropped her a mile back. You are still carrying her in your mind.”

 

And this is the version in Zen Flesh, Zen Bones. 

Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling.

Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection. 

"Come on, girl," said Tanzan at once. Lifting her in his arms, he carried her over the mud.

Ekido did not speak again until that night when they reached a lodging temple. Then he could no longer restrain himself.

"We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"

"I left the girl there," said Tanzan. "Are you still carrying her?"

Leaving dogma behind is like discarding a confining diving suit

I've read a couple of chapters in David McRaney's book, "How Minds Change: The Surprising Science of Belief, Opinion, and Persuasion." 

One chapter I skipped ahead to read, because I was curious to learn how some people enmeshed in the hateful Westboro Baptist Church were able to leave this Christian cult. 

(The book says Westboro members would do things like protesting the funeral of Matthew Shepard, "a young gay man who was beaten, tortured, and left for dead in a remote portion of Wyoming by two men who offered him a ride home from a bar. At his funeral, the church carried signs that read NO TEARS FOR QUEERS.")

Here's some excerpts from the Westboro chapter. They're about Zach, who used to be a Westboro member. The first passage relates to the fact that a gay waiter at an Olive Garden restaurant recognized Zach as having recently left Westboro.

After that meal [which the gay waiter paid for], he started wondering if all of the assumptions tied to his former life were true. If his beliefs about gay men were wrong, then what else? 

His first thoughts were of Lady Gaga and Katy Perry and how Westboro had told them the girls who go to their concerts were "simple sluts." Simple-minded, stupid, and promiscuous. He immediately, and for the first time, questioned it.

He felt overwhelmed by a torrent of information that he once considered noise. All at once, he began to feel an intense uncertainty not only about what was true, but about who he was.

He said the most alarming thing was the realization that if he had gone to Olive Garden while he was still in the church, the waiter's act of kindness might not have made any difference at all. He would have found a way to interpret it differently.

Zach was still unpacking what it all meant. He was shocked to realize he was open to all sorts of change, and once he realized it, an array of alternative beliefs, attitudes, and values became newly acceptable.

"The first time I talked to a Jewish person, I thought what Westboro taught me at first, and then I was like, 'I don't want to listen to that.' I want to try to see reality for what it is. I want to think with an open mind and to make discoveries. There's a great deal of mystery in this world that I walk in, in this universe."

Today, he said, "I have gay friends. I have bisexual friends. I have pansexual friends." He was still struggling, though, still rebuilding his models, still expanding his mind. Zach said he recently began dabbling with Buddhism.

Zach reiterated that he didn't leave the church because he changed his opinions; he changed his opinions because he left the church. And he left the church because it had become intolerable for other reasons. 

Leaving opened him up to the possibility he could be wrong about many things, and that began a difficult period of rebirth.

...His whole life, Zach remained trapped in dogma, wearing it like a diving suit, interacting with the same world as the people shouting from across the picket line but never making actual human connection with it.

Zach has since taken off that suit.

He is even taking part in the parallel universe across the street. He's spent time at Equality House and participated in pickets against the church, holding signs with messages like YOU ARE BEAUTIFUL and FORGIVE AND FORGET. At those protests, he shouts, "Let's kill them with kindness," and "Let's show them what loving your neighbor is all about."

...I said it reminded me of what we had spoken about earlier, an insight from Piaget: how once we learn something is incorrect, we also learn that the source from which we learned that thing can be incorrect, which opens us up to the idea that maybe the sources we trust could be wrong about a lot of other things.

In science, intuition arises from facts, not facts from intuition

I found a column by Chandra Prescod-Weinstein in the July 9, 2022 issue of New Scientist interesting for several reasons. 

This professor of physics and astronomy at the University of New Hampshire has a take on the expanding universe that I hadn't come across before. As she says in the column, the simplest way to describe this is a familiar one: just as the distance between dots on a balloon that fills with air will increase as the balloon expands, so do galaxies within our universe.

But this image is misleading, because a balloon exists in a larger reality, like a room. So we can be led to think that the universe is expanding into a larger space, which can't be correct, since space-time is what's expanding. You'll see that Prescod-Weinstein finds the mathematics of relativity theory to be much superior to the balloon analogy. Unfortunately, most of us can't grasp that mathematics.

It's often said that intuition plays a big role in science, as in everyday life. However, intuition isn't divorced from facts, but is an outgrowth of facts. I experience this whenever I'm in the market for a new car. I'll research some automotive options for months, reading reviews, perusing car manufacturer web sites, watching You Tube videos, and such.

All that information will confuse me at first. I'll see the pros and cons of various cars, unable to decide which would be best for me. Then one day... I know. I don't consciously arrive at the knowing. My mind just settles on an intuitive choice: Car X is what I should buy, not Cars A, B, or C. But without all the facts I'd learned, my brain wouldn't have been able to come up with a wise intuitive decision. Prescod-Weinstein speaks of something similar.

I've ordered her book, The Disordered Cosmos. At first I was going to pass on it after looking at the Amazon listing, since the book includes more than science. In the end, though, I decided that I liked her non-traditional outlook on science, as described in the listing.

One of the leading physicists of her generation, Dr. Chanda Prescod-Weinstein is also one of fewer than one hundred Black American women to earn a PhD from a department of physics. Her vision of the cosmos is vibrant, buoyantly nontraditional, and grounded in Black and queer feminist lineages. 

Dr. Prescod-Weinstein urges us to recognize how science, like most fields, is rife with racism, misogyny, and other forms of oppression. She lays out a bold new approach to science and society, beginning with the belief that we all have a fundamental right to know and love the night sky. The Disordered Cosmos dreams into existence a world that allows everyone to experience and understand the wonders of the universe.

Here's her New Scientist column.

THE origin story we tell about the universe goes roughly like this: there may have been a big bang (we aren’t sure), then space-time expanded extremely rapidly (we think) and has continued to expand ever since, even picking up the pace in relatively recent times (we are fairly certain). It is a nice story, and one I largely believe is true. But what does it mean when we say that space-time expanded?

In presentations to broad audiences, I explain by asking people to imagine an unfilled balloon with special dots on it. Imagine that as the balloon fills with air, the dots stay the same size, but, as one would expect, the distance between the dots expands. Pretend those dots are galaxies and, roughly speaking, this is what is happening to space-time.

The expansion of space-time means the space-time between galaxies grows, making the distance between galaxies larger as time goes on. There are exceptions to this. Galaxies that are gravitationally bound to each other won’t be pulled apart; for example, the Milky Way and Andromeda are on course to eventually collide and merge. The Milky Way also has many satellite galaxies in its orbit or otherwise gravitationally bound to it.

Other than ties through gravity, galaxies are generally “moving” away from each other because space-time continues to grow between them. The balloon analogy helps us understand this with some intuition, without needing to take several years of courses in order to fully understand general relativity as a technical subject. However, it also introduces problems that one can avoid if the subject is only looked at in mathematical terms.

As a scientist with deep knowledge of general relativity – the first advanced physics subject I trained in – I don’t necessarily need to spend a lot of time interpreting the equations to suit my intuition. Rather, part of my job is to develop new intuition based on the latest results from mathematical derivations, lab experiments and astronomical observations. The way I lead my life as a scientist involves a foundational commitment to looking at the world as it is and revising my understanding as I gather new information.

In the case of expanding space-time, I have to think carefully about what I mean by “space-time”. General relativity teaches me to think about space-time as a phenomenon that is described by the ruler we use to measure distances, an equation we call the metric. Therefore, expanding space-time means that the metric changes with time in such a way that spatial distances get larger as time goes on. This is something of an idealisation: we know this isn’t happening on the scales of everyday life here on Earth.

I am lucky because I can work through the equations and get a feeling for how this works mathematically, which makes it intuitive in a language that has more words than everyday English. This raises the question of translation from my technical, mathematical vocabulary into phrases that are comprehensible to broader audiences.

So we return to the balloon, which, yes, gives some good intuition, but can also get a reader thinking. Specifically, I know at least one person who is a regular reader of this column (thank you!) started to wonder where the space-time is expanding into. Certainly that is a limit of the balloon analogy. When we are blowing up a balloon, the balloon is expanding into the room we are in. Another way of putting it is that the balloon exists in a background, where the room is that background.

I introduce this way of thinking because it is one we scientists use when we describe general relativity, which we call a “background independent theory”. Relativity is described in this way because it doesn’t matter how we map out the coordinates in this theory, the physical reality it describes stays the same. There is a lot more to unpack here and not enough space (or time!), so let me just point out that this implies the space-time of general relativity doesn’t have a room. In other words, space-time is expanding, but into nothing in particular. The expansion is simply a growth in distances. It isn’t a material either, so it isn’t coming from somewhere. The distances just grow and grow.

Weird, right? If you don’t think so, that itself is odd. As I write in The Disordered Cosmos (now available in paperback), the universe is always more queer and fantastical than we think. The fundamental nature of space-time is an example of this fact. We exist in space-time and nothing in daily life necessarily makes us think it is a particularly strange phenomenon. Then again, we exist, and we are pretty odd, so maybe we should expect the nature of most things to be, on some level, unexpected.

If God doesn't exist, what difference does this make?

If my wife didn't exist, that would make a huge difference in my life for the worse. Same goes if my daughter, her husband, and my granddaughter didn't exist. I'd feel the loss terribly.

But when it comes to God, so what? 

God has had absolutely zero influence on me during my 73 years of living. I've never had any sort of relationship with God. 

The only effect God has ever had on me came from my attitude toward God, my belief or lack thereof in God, my imaginings about God. 

So if God exists, or if God doesn't exist, that makes no difference to me. Or I'd say, to anyone else, for we all create God in our image, or non-image.

There's no evidence that God has ever had any effect on anybody. All we can say is that believing in God, or not believing in God, has effects on people.

This is much different from, say, gravity. Gravity, unlike God, clearly is real. I drop something and it falls to the floor. That's gravity at work.

If gravity didn't exist, that newfound lack would change life on Earth so dramatically, life wouldn't even be possible anymore.

With God, though, believers and unbelievers in God live their lives in the same way, because God has no evident causal influence on anything or anyone.

If you disagree, share in a comment exactly how you know God makes a difference in your life.

What would be different if God didn't exist? To atheists like me, that's a trick question, since we're virtually 100% certain that God is a fantasy, so God already doesn't exist in the lives of believers.

Again, only their belief in God exists, not God.

As noted in a recent blog post, Philip K. Dick said, "Reality is that which, when you stop believing in it, doesn't go away."

When people stop believing in God, God goes away. This shows that God isn't real. By contrast, stop believing in gravity. You'll find that gravity is unaffected by belief.

Time for a summer blog post re-run

It's hot here in Oregon. Really hot. Hundred degree hot. Way hotter than normal. (Thank you for nothing, global warming.)

This evening my brain doesn't feel like composing a fresh blog post. Time to dig into my vast repository of Church of the Churchless posts, 3,225 over the past 18 years, and share a summer re-run.

I wrote this one in June 2005. It's one of my favorites. Of course, I probably shouldn't say that, since now the other 3,224 blog posts are going to feel bad. Oh, well, can't worry about that when it's this hot.

Did I see God in first class?

I may have seen God in first class. The first class section of an Alaska Airlines flight from San Francisco to Palm Springs, to be exact. Or, maybe I didn’t.

In the early ‘90s I was traveling from Portland to attend a “bhandara," or spiritual gathering, of Radha Soami Satsang Beas (RSSB) devotees in Palm Springs. After changing planes in San Francisco I found myself in a right side aisle seat in the coach row directly behind first class, idly watching other passengers board.

A middle-aged Indian gentleman caught my eye. Bearded, he was wearing a white turban and blue jeans. His first class seat was across the aisle and one row up from mine. Before sitting down he glanced around the rear of the plane and our eyes briefly met. Then he took his seat and I returned to perusing a magazine. Nothing special seemed to have happened.

But it had, to quite a few other people sitting near me. For they were Bay Area RSSB members who also were heading to Palm Springs for the bhandara where the satguru (true guru) was to speak. And that Indian gentleman sitting a few feet away from me was the satguru—Master Gurinder Singh.

I began to hear whispers. “That’s him.” “The master is sitting in first class.” “I don’t believe it.” I hadn’t recognized Gurinder Singh, even though I’d seen him before at a bhandara in Vancouver, B.C. Fervent RSSB devotees consider the satguru to be God in human form, much as Jesus is regarded by devout Christians.

The difference being, Jesus is dead and Gurinder Singh was sitting alive and well in an Alaska Airlines first class seat. Imagine that a Christian gets on a plane and sees Jesus seated a few rows ahead of him and you’ll have a pretty good idea of the atmosphere on the flight to Palm Springs—among the RSSB disciples, at least.

I got mildly caught up in the excitement. However, even back then, when I was much more involved—psychologically and otherwise—with RSSB than I am now, I didn’t consider that seeing the satguru was a big deal. And until I made the connection between “Indian man wearing a turban” and “Master Gurinder Singh,” seeing him wasn’t even a small deal.

For I didn’t feel a hint of anything special until the disciples around me started up the “It’s him!” whispering campaign. Wouldn’t you think that if a person truly is God in human form, such would be obvious? Not just to those who already believe in the person’s divinity, but to everyone—believer and unbeliever alike. Jesus, of course, suffered the same lack of recognition. If his purported godliness had been transparently apparent, impossible to deny, by the time he died Jesus would have had a lot more than a handful of followers.

Psychedelic researchers speak of the importance of set and setting in determining the nature of a LSD (or similar drug) experience. “Set” includes the personality of the individual; “setting” includes cultural views about what is real. If someone with a devotional frame of mind joins a group like RSSB that affirms the divinity of a guru, then this person may very well see God sitting in first class. I, on the other hand, just saw an Indian man.

My wife, Laurel, joined me in Palm Springs a few days later. She was more interested in shopping and sunshine than attending the bhandara, but I did talk her into going to two RSSB meetings. At one of them she got to sit in the front row, just a few feet away from the stage where Gurinder Singh spoke and answered questions—a highly favored spot to devotionally-minded disciples.

Afterwards Laurel said to me, “He just seemed like a regular person.” I couldn’t argue with her. I believed then, and still do, that Master Gurinder Singh is uncommonly intelligent, insightful, well-spoken, charismatic, and inspiring. But I had no reason then, nor any now, to assert that he is God in human form. I’ve stopped being concerned with the level of divinity someone else possesses, and now am almost exclusively focused on getting in touch with my own hypothesized higher self.

I understand the allure of what Hindus call bhakti marg, salvation through love and devotion. Though much more inclined to the spiritual path of jnana (knowledge through meditation), I’ve got my bhakti tendencies and have been known to shed a tear at the thought or sight of a guru. But that was then. I believe that I’m wiser now.

Wiser, because I’ve concluded that if I have to think or emote my way to reality, this isn’t a reality worth having. When I let loose of an object, gravity takes it to the ground regardless of whether I’m thinking “Gravity is great” or feeling “I love gravity so much!” Gravity, like all the other laws of nature, just does what it does—automatically.

If there is a spiritual dimension to reality, it makes sense to me that higher laws of the cosmos also will operate naturally and spontaneously. When my inner vision is clear, I’ll experience them without effort, just as I open my eyes in the morning and effortlessly see a world guided by physical laws.

As I quoted Philip K. Dick in the course of describing the Church of the Churchless symbol, “Reality is that which, when you stop believing in it, doesn’t go away.” This probably is my favorite spiritual one-liner. In my opinion that single sentence, when properly understood, contains the entire essence of volumes of profound mystical literature that fills my bookcases.

If I have to believe in God in order to experience God, then that experience is of my own belief, not of God.

I’d be overjoyed to see God in human form. Heck, in any form. A formless form would be fine also. But I want this seeing to be unmistakable, crystal clear, impossible to be doubted. I don’t want to substitute imagination for the real thing.

Maybe I saw God in first class. Maybe. Maybe isn’t good enough. I want to be sure that God is more than, as the song goes, “just a slob like one of us.” Show me. Then I’ll believe, not before.

Selves only get in the way. That's why we are persons.

I'm sharing some final excepts from Jay Garfield's book, Losing Ourselves: Learning to Live Without a Self, because I liked what he had to say near the end of his book so much.

What the world needs now is what the world has always needed: a recognition by people that we are interdependent, not independent. A belief in selves fosters a feeling of independence. A recognition that we are persons, not selves, fosters a feeling of interdependence.

Here's how Garfield puts it.

But there is a dark side to narrative as well. For one thing, as we saw in chapter 3, we are not the sole authors of the stories in which we participate, and some of these tales may be deeply destructive. For another, it is all too easy to take the characters in the narratives we coauthor to exist independently of the stories.

And just as we shouldn't ever think that Hamlet has any reality outside of the play, we shouldn't ever think that we as persons have any reality outside of the narratives in which we participate. 

In one sense, we are as fictional as Shakespeare's creations: we are constituted as characters through the telling of a story; we are absolutely real within the bounds of that story; we are created, not discovered; and we have no reality at all outside of the context of the stories in which we figure. 

This is why we are persons, and not selves. 

But we are real persons, and not imaginary persons. Therefore, in another sense, we are different from Hamlet and his cohort, and that difference is every bit as important as the similarity. Shakespeare's fiction is local, optional, and its roles need not be instantiated; the fiction in which we play our parts is global and mandatory.

...As we saw earlier, nobody believes that we just discover money; we create it. And we do so by interpreting various bits of paper, metal, and states of computing machinery as having monetary value. In virtue of that interpretation, those values become real.

Money, that is, gets its very existence as well as its value through our collective acts of interpretation, not through any preexisting reality on which we stumbled. It is fictional.

But this does not mean that there is no truth of the matter regarding whether a particular piece of paper is a dollar note, or what my bank balance is. There is fact within that fiction; the creation of the fiction, and its globality, mandatoriness, and use constitute its truth.

And the fact that in the United States we simply decided to drive on the right does not make it any less a fact that that is the correct side on which to drive; instead, that is what makes it a fact in the first place. That is, while the whole system is created, once created it in turn creates a context in which particular statements can be true or false in virtue of the interpretations already assigned to others.

That is how it is with us, when considered not as hominids, but as persons.

...For these reasons, there can be no "problem of other minds" any more than there can be a "problem of other dollars." To be a mind is not to house inner particulars that have their character independent of how we understand them, and that we somehow discover; it is to interpret and to be interpreted; to address and to be addressed; to participate in the complex human conversation, and to share a world with others like us.

So to know that others have minds is not to know that they have mysterious inner worlds, and to know that we have minds is to know that we are like others. We each know immediately that we are minds not through introspection, but through participation. We know that others are minds not through inference and not through clairvoyance, but through co-participation. 

To allow ourselves to be addressed by, or to address, another is to take her to be a person, to have a mind; it is at the same time to take ourselves to be persons.

This phenomenon of address requires neither reflexive self-consciousness, nor qualitative experience, nor interiority, nor autonomy, nor any of the other properties associated with selves. It only requires us to recognize each other as members of the same community, sharing the same world.

But what is it to recognize ourselves and others to be members of a community of persons? It is, we shall see, to see one another as valuable, as objects of care and respect. And the deepest reason to forego the myth of the self for the recognition of the reality of the person is that it is persons, not selves, that merit respect and care.

...We care about one another, take one another's desires and welfares seriously, respect one another's rights, and treat one another with consideration -- in short, we value one another -- to the degree that we embrace one another in a moral and social community.

That is, moral valuation depends on seeing one another as together in a shared world. 

This does not require that we agree about everything, or that our projects are the same. We can respect and honor those with whom we share little in the way of beliefs, values, or way of life. But this kind of moral respect and recognition does require that we see one another as potential fellows in a larger sense: as playing analogous roles in the human world, and so as potential addressees or addressors -- more simply, as conversation partners.

And conversation requires both a broadly shared background of concerns and presuppositions, and distinct vantage points or perspectives discernible against that shared background. As we have seen, it also presupposes that each party takes the other as one who can take seriously what the other says, and who has something to tell the other.

...When we recognize each other in this sense -- a kind of recognition absolutely fundamental to our collective lives -- we recognize our interdependence, not our independence; our roles and commitments, not our subjectivity; our participation in a shared world, not our spectatorship of a world of which we are independent. 

In short, this kind of moral and political recognition is the recognition of persons, not of selves. 

...This attitude of universal care is the foundation of genuine moral concern. When we adopt this attitude, we do not see ourselves and others as isolated, independent selves who happen to find one another in proximity in a featureless abstract landscape, and then have to figure out whether and how to relate to each other.

Instead, we see one another as persons who share a world pregnant with meaning -- meaning that we collectively create, and which in turn shapes our lives. In seeing one another in this way, we come to appreciate the way we co-constitute each other, and the ways in which we are responsive and responsible to one another.

Selves could never facilitate our moral or collective lives; they could only get in the way.

That is why Dogen writes that "To study the self is to forget the self; to forget the self is to cast off body and mind; to cast off body and mind is to be affirmed by all things." This affirmation is, and can only be, the affirmation of our shared personhood.

 

Morality comes from evolution, not God

There are lots of reasons to reject religion. Here at the Church of the Churchless we've been pointing them out since 2004, proudly deconverting people from blind faith and dogma one non-soul at a time.

One of those reasons is that contrary to what fundamentalists believe, morality, judging what is right and wrong, doesn't come from God or some other supernatural source. It's the result of evolution. 

Browsing through an old issue of Scientific American that I found languishing in a drawer of magazines, a special September 2018 issue about The Science of Being Human included an article by Michael Tomasello titled "How We Learned to Put Our Fate in One Another's Hands: The Origins of Morality."

Here's how the article was summarized in the In Brief section.

Seeds of human morality were planted some 400,000 years ago, when individuals began to collaborate in hunting-and-gathering exploits. Cooperative interaction cultivated respect and fairness for other group members. Later, growing population sizes cemented a sense of collective group identity that fostered a set of cultural practices and social norms. 

Here's a scan of an illustration in the article that shows how morality evolved. You also can download the PDF file.
Download Evolution of Modern Human Morality PDF

These excerpts from the article provide a good overview of it.

If evolution is about survival of the fittest, how did humans ever become moral creatures? If evolution is each individual maximizing their own fitness, how did humans come to feel that they really ought to help others and be fair to them?

There have traditionally been two answers to such questions. 

First, it makes sense for individuals to help their kin, with whom they share genes, a process known as inclusive fitness. Second, situations of reciprocity can arise in which I scratch your back and you scratch mine and we both benefit in the long run.

But morality is not just about being nice to kin in the manner that bees and ants cooperate in acts of inclusive fitness. And reciprocity is a risky proposition because at any point one individual can benefit and go home, leaving the other in the lurch.

Moreover, neither of these traditional explanations gets at what is arguably the essence of human morality -- the sense of obligation that human beings feel toward one another.

Recently a new approach to looking at the problem of morality has come to the fore.

The key insight is a recognition that individuals who live in a social group in which everyone depends on everyone else for their survival and well-being operate with a special kind of logic. In this logic of interdependence, as we may call it, if I depend on you, then it is in my interest to help ensure your well-being.

More generally, if we all depend on one another, then we must all take care of one another.

How did this situation come about? The answer has to do with the particular circumstances that forced humans into ever more cooperative ways of life, especially when they are acquiring food and other basic resources.

...Early humans needed new options. One alternative involved scavenging carcasses killed by other animals. But then, according to an account from anthropologist Mary C. Stiner of the University of Arizona, some early humans -- the best guess is Homo heidelbergensis some 400,000 years ago -- began obtaining most of their food through active collaboration in which individuals formed joint goals to work together in hunting and gathering.

Indeed, the collaboration became obligate (compulsory) in that it was essential to their survival. Individuals became interdependent with one another in immediate and urgent ways to obtain their daily sustenance.

An essential part of the process of obligate collaborative foraging involved partner choice. Individuals who were cognitively or otherwise incompetent at collaboration -- those incapable of forming joint goals or communicating effectively with others -- were not chosen as partners and so went without food.

Likewise, individuals who were socially or morally uncooperative in their interactions with others -- for example, those who tried to hog all the spoils -- were also shunned as partners and so doomed. The upshot: strong and active social selection emerged for competent and motivated individuals who cooperated well with others.

...In choosing a partner for a collaborative effort, early humans wanted to pick an individual who would live up to an expected role and divide the spoils fairly.

....Anyone who deviated from what was expected and wanted to stay in good cooperative standing would willingly engage in an act of self-condemnation -- internalized psychologically as a sense of guilt. A "we is greater than me" morality emerged. During a collaboration, the joint "we" operated beyond the selfish individual level to regulate the actions of the collaborative partners "I" and "you."

...In my 2016 book A Natural History of Human Morality, I proceed from the assumption that a major part of the explanation for human moral psychology comes from processes of evolution by means of natural selection.

More important, though, the selecting is done not by the physical environment but rather by the social environment. 

In contrast to evolutionary approaches that base their arguments on reciprocity and the managing of one's reputation in the community, I emphasize that early human individuals understood that moral norms made them both judger and judged.

The immediate concern for any individual was not just for what "they" think of me but rather for what "we," including "I," think of me. The essence of this account is thus a kind of "we is greater than me" psychological orientation, which gives moral notions their special powers of legitimacy in personal decision making.

The challenge in the contemporary world stems from an understanding that humans' biological adaptations for cooperation and morality are geared mainly  toward small group life or cultural groups that are internally homogeneous -- with out-groups not being part of the moral community.

Since the rise of agriculture some 10,000 years ago, human societies have consisted of individuals from diverse political, ethnic and religious lines.

As a consequence, it becomes less clear who constitutes a "we" and who is in the out-group. The resulting potential for divisiveness leads to both internal social tensions within a society and, at the level of nations, to outright war -- the ultimate example of in- and out-group conflicts. 

But if we are to solve our largest challenges as a species, which threaten all human societies alike, we had best be prepared to think of all humanity as a "we."