September 11, 2018 § Leave a comment
I often tell people, that as an Atheist, I believe in energy, but not in spirituality. It means that I stay mindful of what is rather than what isn’t. That I am invested in the earth rather than in the imaginary.
People often describe the intense feeling of being interconnected with all of life as a spiritual experience. I see that experience as simply tapping into what we actually are—elements of earth that are all part of the life source that it grows in cycles of time. When my niece stayed with me last summer, she observed how I interact with other life forms. Whether it was being mindful of tiny crabs under rocks at the beach, or the way that I show respect and appreciation for my two cats, she was intrigued by how I strive to honor all of life. If we’re only aiming to think of ourselves in the scheme of our environment, then we fail the environment completely, of which we are a part. For me, this is a meditative state of living within an awareness of all energy and life forms. That’s not to say I’m always in that state, but I aim for it. In all honesty, it is most difficult to feel that way towards other humans when they can be challenging to deal with.
In comparison to the state of being grounded in nature, spirituality specializes in the things that are unseen and unverified. It generally believes in the existence of “souls,” but only for human beings. Spirituality either makes gods of imaginary entities, or of the universe itself. Because its basis is within the imagination, it breeds superstitions of all kinds that build fear in people, and lead to an obsessive development of rules and regulations. In both the East and the West (except in extremely ancient and indigenous traditions), it furthers the concept that we must transcend the body through prayer and rituals of purification, that lead us toward the dream of immortality after death, or reincarnation.
I’ve been working on my book, on the history of religion and conquest, for the past three years now. It’s been a fascinating journey, and what continues to be most striking is the interconnection of myth stories throughout time and region. It is also interesting to perceive exactly when certain ideas took shape, and how they affected culture on a massive scale. For example, if a person comes to a vague idea about what it takes to get to paradise (and imaginary ideas are always vague), they may do whatever it takes to get there, even if that means killing hundreds of people for the glory of their god. If they believe that the apocalypse will occur in their own lifetime, they may live in extremes of piety, seeking signs and symbols at every turn. And if they believe in purity, they will attempt to regulate bodies and control women through a rigid patriarchy. These various reactions then become layered in the culture, both within these beliefs, and outside of them.
Every decade, the number of people who attend church in the U.S. goes down. According to the Public Religion Research Institute, in 1986 only 10 percent of young people (eighteen to twenty-nine) claimed to be religious “nones,” while in 2016 that category went up to 39 percent. One aspect of that shift, is that our sense of ethics has grown beyond religious literature and institutions. In my own case, when I read the Bible I’m struck by the violence, the hatred for outsiders, and the way in which women are property with less rights than they ever had before. In the New Testament, the Evangelical concept of “family values” appears ironic next to the words of Jesus telling his followers to leave their families and follow him. Adding to this ethical disconnect, in the age of science, people are less susceptible to a literal belief of myth stories.
Two attacks that I often see made against Atheists is that we must either be nihilists or pantheists. Even in my dashboard dictionary, the example for nihilist is: “dogmatic atheists and nihilists could never defend the value of human life.” My question is, why does life lose value without a belief in things that don’t exist? Shouldn’t life have more value if I only believe in existence? As for the view that I must be a pantheist, this assumes that as a human, I must worship something. I don’t believe in worshipping anything at all.
Instead, I am simply aiming for awareness. Activities that bring me toward this daily goal are:
- Exercise – to achieve balance in mind and body.
- Expression – for meditation and reflection.
- Experience – to build connection within a diverse community.
- Empathy – through understanding other points of view.
- Exploration – which brings clarity from being outside of routines.
This is my practice of cultivating presence in an energetic world that is alive, and therefore constantly shifting and in flux. These points might sound basic, but I find them challenging because every day is a new beginning. For example, I have days when I would like to avoid flow, and stay within a rigid space of control. It is easy to grow cynical and hard. Much more of a challenge, however, to remain open and flexible and alert to the experience of life.
 Fred Edwords, “Faith and Faithlessness by Generation: The Decline and Rise are Real,” The Humanist, August 21, 2018, https://thehumanist.com/magazine/september-october-2018/features/faith-and-faithlessness-by-generation-the-decline-and-rise-are-real.
May 17, 2014 § 4 Comments
In the book The Question of God – C.S. Lewis And Sigmund Freud Debate God, Love, Sex, And The Meaning Of Life by Dr. Armand M. Nicholi, Jr., it is obvious that the author takes the side of Lewis with his mention of a lifelong fascination for the transformative aspects of faith. He presents Freud as a floundering pessimist, while it appears that post-conversion Lewis has all the answers. Nicholi’s title suggests that Lewis and Freud actually did debate, when in reality they may have never met, and Lewis wrote his points against Freud several years after Freud’s death.
The two men share some common themes – both based their atheism on a pessimistic worldview and lived in a time when there was less evidence to support a godless existence. The main difference between the two men is that Freud was a Jew and C.S. Lewis grew up as a Protestant. Protestantism never left the core of Lewis, and his friends (including Tolkien) hounded him through his atheistic years, discussing issues of faith late into the night. His peers played a major role in his conversion.
I’ve always questioned why an Atheist would become a Christian. In reading this book, I realized how limited the range of knowledge was just a hundred years ago. Lewis never actually believed that God did not exist. He only wished it. He had as much faith in that as a Christian has for the existence of God.
According to Freud’s theories, this wish correlates with the strained relationship Lewis had with his father resulting in a desire against authority figures. It’s no surprise that after the death of his father in 1929, Lewis converted to Christianity just two years later in 1931. Perhaps his unresolved issues led to a wish for a sense of authority over his life. Strangely enough, my father also converted just shortly after his father’s death, leading me to believe that this might be a common reaction to the loss of a parent.
“The very idea of an ‘idealized Superman’ in the sky – to use Freud’s phrase – is ‘so patently infantile and so foreign to reality, that … it is painful to think that the great majority of mortals will never rise above this view of life (Nicholi, 36).”
I haven’t lost either of my parents, so it’s hard for me to understand the need to find an imaginary replacement figure. But I will always remember, as clear as though it’s happening in the present, the months after my mom lost her mother. I was only nine years old, but somehow, from that time forward I began to feel that I was the mother and she was the child. It was a strange flip-flop that confused me and left me feeling overwhelmed.
To pre-conversion Lewis, since God allowed terrible things to happen, it seemed better that God not exist at all. This is an extremely weak argument, having more to do with the character of God rather than whether or not he exists. In the end, Lewis felt that his own knowledge of good and evil proved God’s existence. But does it?
In religious thinking there is the belief that morals are something separate from us. We don’t know how to behave unless God shows us how. Except that we do behave as long as our needs are met. It’s the same with all primates (because, yes we are primates) and all other species of animals.
As long as food, sex, and land isn’t hoarded by alphas, and as long as the population doesn’t get out of hand, there is no need to commit crimes or start wars. A friend just told me a story of an anthropologist who married a Venezuelan woman from a far-flung tribe in the jungle. They had a child together, but six years later, she couldn’t take it here anymore, and she went back to her village. She felt isolated in the States, and she missed the close-knit community and tight network of support in her village. Togetherness was the root of her happiness.
“‘The idea of a universal moral law as proposed by philosophers is in conflict with reason.’ He writes that ‘ethics are not based on a moral world order but on the inescapable exigencies of human cohabitation (Nicholi, 60).'”
Values differ between cultures according to the needs of the community. A culture that subsists on nomadic hunting and gathering would be disturbed by our obsessive need to hoard property and our lack of community within a massive population. However, according to Lewis, there is a universal moral order that does not change much from culture to culture. This imperialist attitude reflects his own shortsightedness and lack of education on the outside world. A master on the literature of Western Civilization, the stories he loved to read didn’t exactly fill in the gaps on world cultures.
Nicholi relays the change in Lewis post-conversion: “It happened when he was thirty-one years old. The change revolutionized his life, infused his mind with purpose and meaning, and dramatically increased his productivity; it also radically altered his values, his image of himself, and his relationships to others. This experience not only turned Lewis around, but turned him outward – from a focus on himself to a focus on others (Nicholi, 77).”
New Christians exhibit the changes of a person who is in love – but since the love object is imaginary and apparently all-powerful, the experience is heightened by fear, unworthiness, and the joy of escaping everyday reality.
When my mom first converted, no one outside the church really wanted to deal with her. She wrote her Catholic father that he would go to hell unless he converted. She answered every phone call with, “Hello, Jesus loves you!” and posted a yellow sign in the back window of her minivan that said, “Smile if Jesus Loves You!” It was all very in your face, and her siblings still struggle to forgive her for her actions. I’m amazed that my parent’s marriage survived through the eight or so years that my dad wasn’t a Christian.
Today, my mom is much more mellow, but still likes to put in her two cents. Nature is not at work – no, it’s always a miracle. And to her, an Atheist could never win a debate against a Christian. She is enmeshed in faith, and is happy with the blinders that block out the rest of the world. I love her, but it’s always bothered me that this faith, or the way that she chooses to live, keeps her locked in a fantasy. Overall, this has been my experience of churchgoers (and I lived among thousands of Christians in numerous denominations through the first half of my life).
Though Freud had many insights into psychology and is known as the father of psychology, he wasn’t the greatest example of a human being. He had a difficult life, faced life-threatening anti-Semitism, and partially because of this his ideas were met with a lack of acceptance. There was war and many deaths of loved ones. He suffered from depression, and found that small doses of cocaine lifted his spirits.
Nicholi uses Freud’s struggles to show that his life was a failure without the comfort of faith. But why should a Jew convert to Christianity in the first place? And why is Christianity the only faith given here as an example?
According to the Christian faith, it’s the only religion that transforms the believer from the inside out. I’ve never seen this to be the case. Instead I’ve seen people trying desperately hard to be good even though their impulses are testing them otherwise – the emphasis on avoiding “evil” makes the “dark side” ever more enticing. I never encounter this sort of obsession with non-believers, and everyone is much more relaxed and well adjusted.
To post-conversion Christians, just as in a relationship, that initial feeling of being in love evolves into a more stable steady love. The lover still behaves, but hidden away from the people who judge the most is a sea of inner desires. To share how you really feel is to run the risk of losing family and the community at large. The more that is hidden, the more it grows, becoming distorted and almost impossible to get a handle on. I don’t know of a Christian who hasn’t gone through some form of inner battle, and the best survivors are those that are control freaks. There is not much there in the way of pure honesty, especially regarding the self. In fact, when I first left the church, I was on a high of honesty for years, not caring how much I shocked people. It was just so freeing to be completely honest.
Throughout my years as a Christian, C.S. Lewis was the ultimate intellectual authority on Christianity. He brought issues concerning faith to the forefront of his stories and discussions. He took his beliefs beyond theology, and made it seem more like philosophy. Unfortunately his arguments don’t hold up since there was no room for facts. He was the perfect candidate for Christianity precisely because he was easily swayed by the emotions he felt through great pieces of literature.
He was always a Protestant – the fifteen or so years that he rejected it were not as much rejection as a wish against and avoidance of what he felt to be true. In his words, “God cannot give us happiness and peace apart from Himself… (Nicholi, 105).” Once again, our feelings, experiences, and morals are seen as something apart from ourselves and separate from nature.
“… Lewis wrote in a letter to a friend that ‘Christ promises forgiveness of sins. But what is that to those who, since they do not know the law of nature, do not know that they have sinned (Nicholi, 73)?”
What exactly is this law of nature and why wouldn’t natural beings that are of nature be privy to it? Putting nature into submission of a purported law is silly and egotistical. Lewis is not much next to the extreme power of nature. The fact that he was mortal is the first clue in this. Nature had little regard for him, and has little regard for all of us. Nature and religion are two very different things. Religion is a manipulation for order. Nature is a balance between supply and demand. The truth is, there would be fewer problems in nature if there were less of us living on the planet.
I think it’s very difficult for most Christians to understand that Agnostic Atheism is not necessarily a pessimistic worldview. I know that it is for some, but for me personally, I don’t feel that way at all. I feel that it’s the most realistic worldview there is. I have an ultimate respect for the grandness of nature, and the fragility of existence. I have no desire to exist forever as a spirit, or reside in an uneventful place like heaven – I’ve been in many beautiful mansions, and all they are is lonely. I feel empathy for other beings because I see that we are all as one. Since I love myself, I know how to love other people. It’s not that hard to figure out. And as for God, I’ve never seen any evidence of his existence, and it’s certain that I never will. That’s not to say that I don’t think there might be other beings in the universe. Wherever and whoever they are, they are nothing like the controlling egomaniac that humans have fashioned for themselves.
It is obvious that earth is a place meant for growing, and not things that are made out of magic. Ancient people groups had no way of understanding existence without the assistance of myth to soothe the masses. I find it unbelievable that people are still choosing to live that same way today. Faith is presented as a comfort, but compared with what is actually written in the Bible, it should be sending believers into a tailspin of fear and frenzy.
I wouldn’t wish a belief in God on anyone. Far from being “perfect” – he’s presented as jealous, insane, bloodthirsty, ready to ask his followers to commit genocide on the drop of a hat. The concept of God and what he demands is in total rejection of all that we naturally are. To believe in a being that is so contrary to us as a species is to make life much more difficult and full of conflict than it ever has to be. The idea of God can make anyone go crazy – and it has on occasions too numerous to count. All you have to do is mention the date “9/11” and religious extremism presents itself loud and clear. Extremism has been a dominating force for centuries.
I’ve been told that I should question why I write about religion, and whether or not it’s honorable to cause people to question what they believe. I see nothing wrong and everything right with asking people to stop believing and start seeing with their own two eyes. For one thing, rational thinkers make for rational societies. Losing faith and analyzing it for what it really is was a painful and necessary process for me. Without that, I would have never found my own wellbeing. I like to spread that happiness.
Overall, though, I think that most of the readers who enjoy these posts are people who think as I do. I find it difficult and painful to read books that speak from the opposite point of view. For this fact, reading The Question Of God was not easy. Freud certainly had his hang-ups, but I didn’t enjoy how the author constantly pitted him against Lewis, presenting one man as the winner and the other as the loser. And all the while, Freud’s theories rang loud and true for me. Not to mention, they are the groundwork for which the author has based his life career on as a professor of psychiatry.
June 23, 2012 § Leave a comment
Esther Freud’s novel, Hideous Kinky, is a semi-autobiographical novel of two sisters traveling with their hippy mother through 1960’s Morocco. Freud is the daughter of the famous figurative painter, Lucian Freud, and the granddaughter of Sigmund Freud – a fascinating family rife with details we would all like to know more about, but privacy runs in the family.
The narrator of Hideous Kinky is a four-year-old English girl. Her narration is deceptively simple, leaving the reader to comprehend the complex layers of the story on their own. Mysteries are left untold, such as what they left behind in England, who her father is, and who sends the money. Through the little girl, we are unable to decipher the details of her mother’s love life (though we can surmise), and never know where they are traveling next, or how long they will stay. We feel the confusion and the uncertainty. Time slips away without the basic information needed to succeed back home in England, such as even, how to count.
My emotions over the mother ran the gamut. At times I felt exhilarated that she could live so far off the edge with two little girls in tow. At other times, I felt angry when the girl’s were not receiving education, medical care, food; at one point even spending a day as beggars. Upon their return to England life would seem so regimented in comparison. How would they adjust? But those events take place after the last page.
I’d seen the film before I read the book – and they both have much to offer. One did not ruin the other, as is often the case, though the details of the story differ.
My two nieces are missionary kids. They have been going back and forth between a jungle village in Papua New Guinea, a mission base, and the states all of their lives. Life for them is a constant readjustment. They are flexible and easygoing, because they have to be.
The oldest is very social, relates better to boys than girls, and likes to write fantasy stories (mainly, because she lives one). The youngest is exactly the same as I was at her age – always up in her head, living in imagination, weaving thick plots to escape the boredom of the present, yet a social underdog. However, that was two years ago, and every time I see them, they are different and yet the same.
Now that they are thirteen and ten, childhood is quickly disappearing. They are on the border, where glimpses of the women they will become disarm you completely – vivacious and strong, with lively blue eyes that are full of curiosity.
The oldest is at the stage where her parents and those in her environment are forming strong opinions in her. When they were younger it wasn’t that big of a deal that we have different beliefs. But they are being taught to look down on those who do not believe what they do.
They have always looked up to me. And now, at this stage, I’m afraid of being looked down on. Maybe it’s all in my head. But it isn’t, because I was taught exactly the same thing, and at that age, I looked down on, and judged everything that was “of the world” and “fallen”. I didn’t yet understand life as it really was.
There are cracks in the veneer every now and then. The oldest is now on facebook and she once posted a comment that read something like, “Sometimes it’s hard to believe that there could be another life out there.” I went searching to find it again, but she has since erased it. Don’t we all feel trapped within our parent’s existence until we are free to go?
But for now, my nieces live below the equator, a day ahead of us. When it is summer here, it is winter there. In my neighborhood, it is loud with the noise of people and cars. In the jungle, it is loud with insects, birds, and animals. They navigate difficult terrain over-run with foliage. I navigate cracks in the pavement and annoying people asking for money.
When my oldest niece was a baby she crawled like the natives in the village – with her left knee on the ground, and her right foot walking. She had ringworm from sitting naked on the dirt. I worried over her – but she was completely resilient. It’s the babies that are born there that are really at risk. Many of them don’t even survive birth.
In four weeks, my sister’s family is coming home on furlough and will be in the States until April. When they are gone, I turn off all thoughts of them with the press of an imaginary button. But now, the button is off and I think about their return constantly.
The night before my sister’s wedding, I couldn’t stop crying. As her bridesmaids flitted about, she came into my bedroom to comfort me. It didn’t matter what she said, I knew that I was losing her. She’d found her husband and now all they needed was a distant place to be sent to. A year later they were gone.
They said it was a twenty-year mission, and it’s been sixteen years. As their responsibilities grow, I keep wondering if they’ll ever come back. And how will they cope with life here, without financial supporters, without constant movement, with some sort of steady job that is the same day in and day out?
When we were kids we used to pack our suitcases, hoist everything up on the swing-set, and pretend it was a train that would take us all over the world. It was her favorite game, her escape from boring suburbia.
We have both traveled, escaped conformity, and found an obsession with words – she as a linguist, and me as a writer. But I don’t really know who she is anymore. She never talks. We have only been alone together once in the past sixteen years. We took a walk, and she told me that there are things about my life that she envies, because as a missionary, you have to keep up the façade of minimalism. I told her that I envy her nomadic existence.
When I was a teenager, I idolized her, and thought that I would never measure up. She seemed like a saint, and I felt like a failure. I was her project, something that needed to be fixed.
My nieces represent something that was lost between my sister and I. They are the next generation of traveling sisters. They talk in secret sister code. Life will be a shock for them when they leave the fold. In some ways, they are even more sheltered than we were. I wonder where their lives will take them. I wonder if they will ever consider Seattle home.