Archives for category: Religion

Perhaps you might recall my earlier proofs of God, well here is another.

We live in a flawed reality. We use language with its limitations to describe things that we perceive with our imperfect sensory organs. The label of a thing is not that thing; it is merely how we as human beings are able to understand it to the best of our abilities. However, presumably there is actually a thing that we are perceiving and experiencing. It must have an essence that makes it what it is, despite us as a species being unable to objectively ratify it. The tree-ness of a tree, for example, that goes beyond a green leafy-looking thing that may or may not get rid of its green leafy-looking things every autumn.

The idea that things must have an essence that truly make them things was first theorized by a German, Immanuel Kant, and he referred to that essence as the thing-in-itself. While unable to be appreciated by our insufficient intellect, Kant suggests that there still must be an objective reality that transcends our experiential one, and defines it from the outside.

Arthur Schopenhauer, another German, built upon Kant’s theory of the thing-in-itself by suggesting that the Will is what makes a thing a thing. It is what drives us that defines us. Circumstance, character, environmental factors (note: all of these would be phenomena, existing within the experiential universe) may all focus or direct the Will, but the Will itself exists outside. The subject to the universe’s object.

Of course, there are gradations to the Will. The Will as it exists in a human being is a much stronger representation than the Will that exists in a fluffy bunny rabbit. The further down the scale, the more devoid of knowledge the subject becomes, and the more it must conform to laws. Animals are more susceptible to instincts, and plants only have the drive to grow, bear seed, and die. The bottom of the scale would be inanimate objects, mere pawns of physical laws.

Now what does the Will as the thing-in-itself have to do with God? Well, if the Hindus are to be believed, the Atman (the Self) is the same as the Brahman (God). The Will, as Schopenhauer envisions it, permeates all of eternity, and we are individualized portions of it, focusing it in our actions. If our Selves (our Atman) are all the representations of this Will, then we are all disillusioned into thinking that we are individual people, and to achieve salvation, or moral well-being, we would have to recognize the unity in all things, and act accordingly.

Another possibility of this theory accounting for a God is if each individual person/creature/object has their own thing-in-itself, rather than a generalized one that encompasses everything. For example, my Will would exist strictly within my own consciousness, and would not be a focusing of a larger/greater Will. If this were the case, and each Will of each person is their essence, each Will of each fluffy bunny or of each stone, then there would be a thing-in-itself of Being as well. Existence would require its own thing-in-itself, and following Schopenhauer’s proposition that the thing-in-itself is a Will, then there would be a Will behind the universe, this being God. Of course, Schopenhauer followed closer to the Hindu model and didn’t investigate this more individuated method (so far as I know), so this is just my own theory as to how the Will as the thing-in-itself is a potential for a proof of God.

Do I agree with this? Nope, still atheist. However, it is an interesting proof, and does answer the problem of Free Will that I look at in my previous post. Should I offer my refutation as to why I don’t believe it? Ehn, it’s getting kind of late. Maybe I’ll let you, dear readers, figure this one out for yourselves.

 

I believe in Western culture we have become disillusioned with modernity. Not just the postmodernists who have long since abandoned the structured lifestyles, rigid individualism, and scientific order that make up our contemporary society, but subconsciously I believe we all have some amount of disenchantment with where our culture has ended up. As an escape from our existential malaise, likely without even meaning to, we jettison ourselves, not into the future, but into the past; when we still maintained a connection with the world and with each other.

In Ancient Greece, there was the Cult of Dionysus. The purpose of this cult was to abandon all inhibitions, and revert back into a natural state. This was achieved by drinking a lot of wine and dancing to music. Dionysus himself, the god of wine, was imagined as a Satyr. A Satyr is man with goat legs and goat horns, and he has a big ol’ dick too. The Satyr was the inspiration for the imagery of the Christian devil, but more on that later.

These were not rambunctious parties, where getting shit-faced and plowing some broad were the expected culmination of these events, but were ritualistic, religious experiences. They are often called the Dionysian Mysteries, as they were secretive events, where one had to go through an initiation in order to partake in the ritual. The point was to lose yourself; to release your soul from the material world, and reunite with the spirit.

As anyone with a passing disdain for Christianity will tell you, the proliferation of Christianity ruined the enlightenment that the Greeks had given to the world. Unfortunately for them, it was really the Romans who quashed the Dionysian Mysteries (then having evolved into the Bacchic Mysteries). However, the Christians certainly did not revive the ritual, and vilified Dionysus (remember how he’s Satan now?), leaving society in the realm of order and control.

Today we have our club scene and our raves. Pulsing music, dancing, intoxicants, primal yells, and sexuality are budding once again in our culture. While not as ritualistic as it once was, our desire to lose ourselves to our natural state is showing itself every weekend.

Of course, our desire to flee modernity into the past isn’t just limited to binge drinking and painful Sunday mornings. More mysteries have been lost than those of Dionysus, and those are the mysteries that every traveler seeks.

When we are at home, we know everything. We know the rules; science has explained pretty much most things worth knowing by this point, and this leads us to feel malcontent. When we travel, we are trying to experience the wonder that those in the past lived through every day. There was no understanding of rain or thunder, and gods were invented in order to explain them. Despite these explanations giving some amount of understanding, they were not cold, hard facts that once known could be filed away. The explanations gave just as much wonder as ignorance. Gods were fickle beings who were unpredictable and were prone to psychosis. The world was filled with uncertainty, mystery, and awe. In our lives today, we no longer possess these qualities.

Whenever we travel, however, we steal a fraction of what it might have been like to live in a world where wonder and awe were still in existence. Swimming with dolphins, marveling at the architecture of the Great Wall, desperately trying to survive the traffic of India, trying to communicate with the ticket guy in the subways of Paris… They are all incomprehensible to us, and that is why we seek them out. To fill our souls with wonder, to not understand how the world works. We immerse ourselves in environments, cultures, and situations that are foreign to us in order to experience something that we as a society have lost: enchantment.

Most religions of the world envision a paradise of primitivism. Gardens, usually. Christians have their Eden, the Islamic heaven is set in a garden, and Pure Land Buddhists believe that we can be reborn in a garden with Amitabha (or Amida, depending on how Japanese you are) Buddha, where achieving Nirvana will become much simpler. Eden is the prime example of humanity’s obsession with abandoning the structure of modernity and returning to a more natural state, as it was gaining the possession of the intellect that was the catalyst for our banishment from it.

Even in contemporary philosophy, we are stepping back from the long-held paradigm of objective, rational thought being the ideal, and we are entering into an era where experiential action is seen as paramount. To live authentically is to do things, not think about them. It is to abandon yourself to the moment, to embrace passionately every action that you take. Cling to your emotions over your calculating reason.

I understand the irony of Bros, ravers, and those super irritating people who are obsessed with “travel” being the paragons of my thesis. Our quest for primitivism is merely at its beginning, and our current methods of achieving wonderment are a second-rate reflection of the rituals of the past. However, we are starting to realize that we’ve lost something, and our mad grasps at regaining it are still in their infantile stages. Do we really need a connection to our natural state, or to lose ourselves in the moment, or to achieve a sense of awe at the world around us, now that science and modernity have explained away all the smoke from our eyes? I believe we do, and that is why we search for it.

This is just a brief thought that randomly occurred to me, but I think it’s thought-provoking enough to merit a quick blogging.

Religions evolve to suit the needs of the people who worship in them. They change over time and location to offer something to the people that the regular, material realm cannot.

When religion started out, it was pretty barbaric. It boiled down to my god can beat up your god, and I’ll kill you if you say otherwise. It was a time of sacrifice and tribal warfare, and it wasn’t really all that pretty. This is the case for early Judaism and Hinduism, where there was a whole lot of focus on killing.

Later, during the axial age. (which is a few hundred year period when all religions pretty much had an overhaul, independent of one another) things began to change. The Hindu Upanishads were published, calling for a ban on animal sacrifices, Buddhism was founded, Judaism went through its own revolution, and although it was a couple hundred years after the official Axial age, Jesus was born. This period of religion was basically, hey, maybe instead of all this killing, we should be nice to one another?

Even later than that, Islam came along. Islam is a religion of social justice that was founded on the belief that maybe there was more to religion than being nice to one another, and maybe society as a whole should actually take care of its people. And though it happened a thousand years later, I would call the Protestant Reformation similar to this, as though it focused more on the individual, it did call into question the power dynamics of authoritarian regimes. These would be the revolutionary religions (that have since stopped being so revolutionary, but isn’t that always the case?)

These days, the new religions offer nothing so revolutionary. The newest being the super scam-y Scientology which is obviously just a disaster, but Mormonism, Jehovah’s Witnesses, and all the recent, weird Christianity sects don’t offer anything new to the world either. They’re just slightly different stories, with slightly different rules and regulations, but there is nothing actually new being offered.

However, we do have an abundance of grass-roots organizations today fighting for social justice and equality. Not just the belief that we need to take care of those less fortunate, but that the less fortunate also have a voice and need to be seen as equals. Could we be in the middle of a new religious reformation, but with society’s general disenfranchisement towards religious institutions making it a secular one? All of the previous religious revolutions happened during times when religion was simply a part of the worldly paradigm. However, that paradigm has drastically shifted towards a much more secular version, and perhaps that means that our methods of revolutionizing the way people think has taken that turn as well?

I have no evidence for this and it would be impossible to prove anyway, but it’s certainly something interesting to think about.

This is obviously a very bare-bones retelling of the history of religion, and if you’re interested I’d recommend reading A History of God by Karen Armstrong.