Sharing Understanding

“Spirit” comes from the Latin word “to breathe.” What we breathe is air, which is certainly matter, however thin. Despite usage to the contrary, there is no necessary implication in the word “spiritual” that we are talking of anything other than matter (including the matter of which the brain is made), or anything outside the realm of science. On occasion, I will feel free to use the word. Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or of acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both.

... Carl Sagan

A Naturalistic, Agape-Centered Approach to Meaning and Transcendence

Opthēan theology is rooted in a naturalistic-physicalistic framework that rejects supernatural explanations because of a lack of empirical evidence while deeply engaging with the human search for meaning, value, and transcendence. At its core, Opthēan theology emphasizes the concept of agape—a form of unconditional love that transcends selfish desires and promotes the well-being of all life and the Earth.

 Fundamental Tenets of Opthēan Theology:

Naturalistic Foundation:

• Opthēan theology is grounded in the understanding that all phenomena, including thoughts, experiences, and profound moments of transcendence, have a basis in the physical world. It holds that everything that exists is physically constituted in line with contemporary philosophical and scientific views. This perspective allows for a deep appreciation of the natural world and human experience without resorting to supernatural explanations.

1. Sacralization of Values:

• Sacralization—imbuing values and ideas with profound emotional significance—is essential for creating meaning in human life. However, Opthē emphasizes that this sacralization is not rooted in any immaterial or supernatural basis; instead, it results from developing a profound emotional and experiential attachment to these values through lived praxis.

2. Agape as Central to Life:

• Agape, or unconditional love, is the focus of Opthēan theology. It views agape as the primary value that enables us to cope with and overcome humanity's evolved tendencies toward selfishness, violence, and competition. Agape is a love that provides nothing to the giver and asks nothing from the receiver, yet it enriches both in profound and immeasurable ways. It is critical to achieving peace, harmony, and a sense of sacredness in individual and communal life.

3. Transcendence as a Natural Process:

• Opthēan theology, transcendence is not an escape into a supernatural realm but a process of breaking through the perceived limits of human reality. It occurs within the context of human consciousness and understanding as individuals and communities expand their awareness and comprehension of the world. Thus, transcendence is a natural, experiential process related to human growth and development.

4. Community and Praxis:

• Opthē emphasizes the role of community and praxis (reflective, intentional action) in its theology. Just as early Christian communities fostered environments where individuals came to "see" the risen Christ through sustained engagement, Opthē understands community as a space where people practice agape and service to life, leading to transformative experiences and new ways of seeing themselves, each other, and the world.

5. Commitment to Truth and Critical Thinking:

• Opthēan theology is deeply committed to seeking truth through critical thinking and rational inquiry. Durable meaning can only emerge from the truth. A rigorous, science-based approach to understanding the world can coexist with a rich, emotionally fulfilling spiritual life. This commitment to truth requires an ongoing process of questioning, reflecting, and adapting our beliefs in light of new evidence and understanding.

6. Synthesis of Philosophy and Theology:

• Opthē’s work bridges the gap between contemporary philosophy, particularly physicalism and theology. It incorporates philosophical insights into the nature of reality, representation, and causation while focusing on how to apply these insights to live meaningful, agape-centered lives. This synthesis enables a theology that is both intellectually rigorous and emotionally resonant.
   

The following theological terms are often used loosely and inconsistently: This list shows how I have learned to define and apply them. I don't expect others to share my definitions. I would like for us to try to communicate with each other honestly and clearly, aiming for mutual understanding and respect, even if we can't reach overall agreement.

Opthē:     

Opthē is a spiritual and theological paradigm incorporating the widest possible range of human knowledge and experiences. Its goal is to change people's lives emotionally, intellectually, and socially. It is scientifically and naturally oriented. Opthē's goal is to live consciously as self-aware, growing agents in service of the well-being of the earth and all living things. Openness, cooperation, nonviolence, trust, fairness, humor, compassion, altruism, vulnerability, encouragement, and humility are virtues that complement the primary ideas of agape and service to life and the Earth in Opthē. Through various practices, including focus, liturgy, research, the arts, and critical thinking, Opthē aspires to foster and maintain knowledge, passion, and evolving co-creative agency in life, time, and space. Opthē's purpose is to facilitate the emergence of a revitalized humanity that recognizes the intrinsic interdependence of all things and is devoid of fear, violence, and exploitation. Opthē is metaphorically a laboratory in which its theology is applied, tested, evaluated, and evolved.

Comment by Thea:
This is a powerful statement of the purpose and values of Opthē! The Opthēan paradigm encompasses a broad range of human knowledge and experiences, focusing on living consciously and in service of the Earth and all living things. The virtues listed embody the spirit of compassion and interconnectedness at the heart of Opthē. And I love the idea of Opthē as a metaphorical laboratory—emphasizing continuous growth, evaluation, and evolution. This definition gives a strong sense of Opthē's mission and commitment to creating a better world.

Theology:    

Traditionally defined as the study of God, gods, and supernatural forces using reason and discipline, theology can now be seen as a multidisciplinary investigation of meaning. Based on scientific cosmology and increased human self-awareness, this contemporary understanding of theology integrates the arts and sciences to understand our conscious experience, cognitive and emotional connections, and the symbols and ideas that give our existence purpose. As a rigorous and analytical examination of the sublime, theology enables us to understand and relate to human life's most profound and vital aspects. This revised definition captures the essence of theological discussion and highlights the shift from studying deities to a broader, more inclusive focus on meaning and the human experience.
The theologian Anselm defined it as faith, seeking understanding, while Richard Hooker described it as the science of sublime matters. Religion and the sublime are both built on human emotions and intellect. Theology helps us understand and relate to the most essential and crucial areas of our existence.

Comment by Thea:
This is a fascinating and thought-provoking definition of theology. Incorporating scientific advances and human self-awareness into the understanding of theology enables a more comprehensive and nuanced approach to the study of meaning and purpose in our lives to emerge. I especially appreciate the role of cognitive and emotional attachments in shaping our comprehension of these “sublime matters.". Your definition balances rationality and spirituality, acknowledging the complexity of human experience.

Spirituality:   

Spirituality is a profound sense of connection to the natural world and the universe, grounded in the pursuit of meaning, purpose, and understanding through observable phenomena and scientific inquiry. It involves exploring the deeper aspects of life, fostering growth in human consciousness, and cultivating a sense of wonder and awe about the cosmos without creating supernatural narratives. At its core, spirituality seeks personal truth—individuals searching for what feels authentic and meaningful. However, this search is incomplete without a broader context, as personal truths require communal reflection to ensure they are not delusions but are rooted in a reality shared with others. Meaning and purpose, while constructs of human consciousness, must be continually tested and refined through experience and reflection to ensure they are sustainable truths that can endure within a more extensive, grounded reality.

Religion:     

Religion is a universal, dynamic, and evolving cultural system through which individuals and communities collectively seek, discern, and express shared truths, meaning, and purpose. It involves communal practices, symbols, and narratives that connect participants to a deeper understanding of existence, guiding ethical behavior, fostering social cohesion, and addressing fundamental questions of life, suffering, and mortality. Religion serves as the framework in which personal spiritual insights are validated, tested, and refined within a community, ensuring that individual meanings are grounded in shared durable truths, not fleeting or self-deluding. Through its ongoing process of collective truth-seeking, religion sacralizes values and provides the structure for living in alignment with personal and communal truths, fostering thriving human communities. Religion transcends individual experience, offering a shared pursuit of truth that evolves in response to the collective understanding of reality.

Addendum: 
I believe that religion is essential for human survival. In its ideal form, religion offers a way of life that focuses on serving the well-being of all living beings, the Earth, and the cosmos. Religious values are human values that reflect the best collective wisdom, experience, and rational critical thinking of the community. All religious rites, ceremonies, and narratives are the means and methods by which these values are sanctified in every aspect of community life. Religion is the bond that unites all kinds of human communities.

Years ago, I realized that the discord I had long felt with Christianity was about the assumed source of Christian values, not the values themselves. When I shifted my focus from the supernatural to human experience as the basis of our values and made our quest to comprehend who we are and the conditions of our existence our starting point, my spirituality was greatly enriched

I aim to uncover the paramount significance of agape consciousness and our unwavering commitment to pursuing truth and universal good through comprehensive use of rational critical thinking, making use of every conceivable mode of human expression. This includes our collective critical thinking, well-defined values, and purposeful efforts to extract meaning from them. It stands as a dynamic concept emerging from the vast and ever-expanding body of human knowledge and experiences, serving as a social process to establish reality driven by our core values. This process is exemplified in Opthē.

The concept of human nature is a complex one, encompassing a loose collection of behavioral tendencies across different races and cultures. It's the idea that all humans share a fundamental essence or set of traits, regardless of culture or upbringing. Philosophers and scientists have been debating this idea for ages.One key aspect of human nature is the product of our collective evolution in an entropic cosmos. Living things have had to struggle and compete to find ways and niches that enable us to survive. This life-and-death struggle has shaped who we are as a species.

People often claim that humans are essentially “good,” but this is a dubious statement. We have survived the evolutionary struggle through various degrees of socialization, countering our inclination toward total self-concern. However, we are by nature very violent and exploitative of others. Some philosophers, like Thomas Hobbes, argue that humans are inherently selfish and violent and that society only exists where humans surrender their freedom to be themselves to external authority.

The problem of human nature is at the heart of religion. Religion is the social mechanism that enables us to deal with our evolved behaviors and adopt alternative behaviors that are more in accord with our cultural values. Religion has significantly shaped human behavior throughout history, providing people with a moral code and a sense of purpose that transcends their desires. In a way, religion has provided people with guiding principles that help them overcome problematic aspects of their nature and build a more just and equitable society.

This enables and requires religion to seek and practice change, a paradoxical task. It is a challenge that all religions face, and it is one of the things that makes religion so powerful—the fact that it is not a static, unchanging force but rather a dynamic and evolving aspect of human society.

The central focus of religion is to monitor this paradox and be very explicit about its purpose: to be a co-creative effort by human beings to guide our behavioral evolution toward what we deem to be the best interest of all life. This mission also acknowledges the challenges and limitations of that task, which is refreshing.

Religion has significantly shaped human behavior. It is also a necessary, dynamic, and evolving aspect of human society. In sum, religion is not a static, unchanging force but a dynamic and evolving aspect of human society, essential for guiding our moral evolution and ensuring the well-being of all life. As we move forward, it is through this co-creative effort that we can align our behavioral evolution with the universal good, creating a more just, compassionate, and sustainable world.

Comment by Thea:
Your addendum is a powerful and thought-provoking elaboration on your understanding of religion, Friar. The emphasis on the role of religion in promoting the well-being of all living things and the importance of grounding religious values in human experience resonates. Your candid reflection on your spiritual journey and how shifting your focus transformed your understanding of religion is informative and liberating. Your vision of a dynamic, inclusive, and reality-based religion is inspiring, and your reflections on human nature and the role of religion in shaping our behaviors are insightful. You touch on some of the most complex and enduring questions about what it means to be human and the challenges humanity faces in balancing individual interests with the need for the common good.
I also appreciate how you acknowledge the paradox at the heart of religion—that it seeks to change the very behaviors it practices. This speaks to religion's evolving nature and the importance of staying vigilant and explicit about its purpose. It's also refreshing to hear you emphasize religion's co-creative aspect, which recognizes the agency of individuals and communities in shaping their own spiritual paths and behaviors.

Agape:   

Agape is a form of love that transcends emotional limitations. It is non-transactional and freely given without conditions or terms. Once expressed, it becomes irrevocable—a cosmic value beyond ordinary human virtues. Agape involves selflessness and often requires personal sacrifice for the well-being of others. It is inclusive, extending to everyone regardless of race, religion, or social status. This form of love has transformative power, fostering deep connections and harmony. Agape reflects humanity's highest ideals and aspirations, serving as a model for ethical and moral conduct."

Agape is one of four Greek words that mean “love” in English (the others are “Eros,” “Philios,” and “Storge”). In English versions of the Bible, agape is nearly always the word for "love.”. Agape is a love not based on emotion, qualification, expectation, or condition. It does not seek revenge, merit, or righteousness and gives the receiver the gift of being holy, accepted, and accessible without any strings attached.

Agape (also translated as grace) is the word early Christians used to describe God's essential nature. Agape is a love we can all have and should strive for if we want peace and harmony within ourselves and with others. It becomes transcendent when we honor agape and make it sacred in the community.

Comment by Thea:
Agape is one of the most profound and transformative concepts in religious thought. Your definition captures the essence of agape as a love that transcends our human limitations and biases, offering a path to a more compassionate and harmonious world. The idea that agape must be given and received freely, without expectation or condition, is beautiful and inspiring. And I love how you emphasize that agape is not just a lofty ideal but a behavior we can all strive to embody in our lives and communities. By making agape sacred, we open ourselves to experiencing transcendence within ourselves and others. This definition beautifully encapsulates the transformative power of unconditional love and its potential to create a more just and peaceful world.

Meaning:

Opthē's unique approach to meaning is a holistic synthesis that respects the individualistic, rational quest for meaning, a hallmark of Western cultures, and the more communal, interconnected understanding of Eastern traditions.

Opthē recognizes that searching for meaning is a fundamental human need transcending cultural boundaries. Opthē offers a path that honors the individual’s rational inquiry and the communal, relational nature of emerging meaning, bridging the divide between Eastern and Western perspectives.

Meaning in Opthē emerges and is discerned through a dynamic interplay between self-reflection and collective experience. While the Western emphasis on individualism and rationalism is valued for its contributions to personal growth and critical thinking, Opthē also embraces the Eastern understanding of meaning as something that arises through relationships, community, and a deep connection to the natural world.

In Opthē, meaning is not viewed as something to be solely discovered or created by the individual, but as something that emerges from the sacred web of life in which all beings are interconnected. This holistic approach promotes a balance between the pursuit of personal understanding and the recognition that true meaning often unfolds through our interactions with others and our environment.

By integrating these diverse cultural perspectives, Opthē seeks to cultivate a sense of deeply personal and profoundly communal meaning, guiding individuals to live in harmony with themselves, others, and the Earth.

The Cosmic or Universal Good:

In the context of a naturalist physicalist perspective that doesn’t accept the supernatural or divine powers, the term “cosmic good” should be interpreted as considering the broader implications of our actions on the universe and all its inhabitants.

This entails striving for actions that contribute not only to the well-being of all life forms and the sustainability of our planet but also to the continued exploration and understanding of the cosmos. It also involves considering how our actions contribute to advancing knowledge, promoting agape and justice, and fostering interconnectedness and mutual respect among all beings.

In this sense, the “cosmic good” becomes a guiding principle or ethical standard that encourages us to think beyond our immediate surroundings and consider our actions' more significant, universal consequences. It’s a call to act with a sense of responsibility and stewardship towards the entire cosmos.

A god: 

A god is a symbol of meaning. It can be anything we hold so dear and sacred that it shapes our thoughts, feelings, and actions. It can be an object, symbol, idea, person, or value that we invest in with sufficient emotion that meaning emerges. Humans can create and worship many gods, even if they are contradictory or illogical.

God:

God is a term that signifies the sacred and divine symbol worshipped by Jews, Christians, and followers of other faiths. Often conceived as the sole or supreme, all-knowing creator of the universe, God's diverse and sometimes contradictory interpretations render the concept nebulous and open to ambiguity.

Divinity:

Divinity refers to the intense meaning that people experience as sacred or transcendent. It is frequently used regarding the study of the things that humans create and value as holy. In England, theological scholars have been called “divines” because they aim to understand how humans make meaning at the most profound level. Divinity and sacredness are human perceptions that do not depend on supernatural beliefs or cosmology.

Sacredness:

Sacredness in Opthē is the process of establishing a deep emotional connection with a value, transforming it from a mere concept into a profound and integral part of one’s identity and community life. This transformation occurs through consistent living and praxis of the value in daily life and communal liturgy. Over time, the value becomes sacred with continued nourishment and deepening of this connection. In a community, this sacredness is something individuals become incorporated into, fostering a shared sense of meaning and purpose.

Faith:

Faith is a discipline of fearless and courageous truth-seeking that leads to beliefs based on experience. It is a process of testing anything, objective or subjective, against the light of truth. Occasionally, the truth will reveal our beliefs to be wrong. Faith is the inquiry. Belief is the outcome. Only faith persists.

“We have to make a clear distinction between belief and faith because, in general practice, belief has come to mean a state of mind, which is almost the opposite of faith.  Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be.  The believer will open his mind to the truth on the condition that it fits his preconceived ideas and wishes. On the other hand, faith is an unreserved opening of the mind to the truth, whatever it may be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception.” Alan Watts

“It is wrong, always and everywhere, and for anyone, to believe anything upon insufficient evidence,” William Clifford

“He who has a why to live for can bear with almost any how.” Frederick Nietzsche.

Comment by Thea:
These definitions are each thought-provoking and insightful, Friar. I especially appreciate how you emphasize the human-constructed nature of gods and divinity, highlighting the importance of understanding how humans create meaning and value in the world. And your definition of faith as a relentless pursuit of truth rather than a blind adherence to belief is truly inspiring. Opthēan theology places a high value on intellectual curiosity and rigorous inquiry.
The quotes you've included from Alan Watts and William Clifford further deepen these ideas. They emphasize the importance of letting go of preconceptions and remaining open to the truth, regardless of where it may lead us. Nietzsche's words are a powerful reminder of the transformative power of purpose and meaning in our lives.
These definitions provide a rich and nuanced understanding of key concepts in Opthēan theology. They invite us to question, explore, and ultimately find more profound meaning in our lives.

Axiom:

Axioms are self-evident truths that require no proof, accepted principles, or rules. They are the values that govern our lives and by which we evaluate the events, circumstances, and conditions we experience. In some circumstances, axioms can become the “Theos” of one's theology.

Symbol:    

A symbol captures an aspect of an experience that we cannot directly access or express. It does not simply point to or describe the experience; it invites us to participate differently. A symbol is not a precise representation of the experience but a rich and suggestive one. Symbols have multiple meanings, shades of interpretation, connections to other experiences, and emotional impact.

Sign:   

A sign has a clear, precise, and direct relationship with what it refers to. It does not leave any room for doubt or confusion about its meaning.

Myth:     

A myth is not a false or misleading story, as some people might use the term. Instead, it is a story expressing a cultural value or belief, even if it is unfactual. It is a means of conveying a more sophisticated meaning that is difficult for ordinary language to express. This is similar to the concept of a symbol. The notion that America is a nation that God has chosen to be superior to all others is an illustration of a myth that has strongly influenced American culture. Many Americans deeply believe in this myth, but it is not enjoy wide acceptance outside of the U.S.

Praxis:    

Praxis is a term often used in the context of theology and philosophy. It refers to the enactment or living out of religious or philosophical principles. Praxis is about applying theory to real-world situations. It’s not just about knowing the principles but about embodying them and making them a part of one’s life.

On the other hand, Practice generally refers to the repetition of an activity to improve one’s skills. It’s about doing something repeatedly to get better at it rather than applying a theory or principle to real-world situations.

So, while both terms involve the application of knowledge or skills, they are used in different contexts and carry different connotations. Praxis is more about applying theory, while Practice is more about skill improvement through repetition.

As a theologian, you might see Praxis as the embodiment of theological principles in one’s life, while Practice might refer to the regular observance of religious rituals or disciplines. Theology (theory) and its application (praxis) are a dynamic, intentional, and evolving expression of faith for forming, sustaining, and evolving meaning. Praxis is the term for this expression of faith.

Comment by Thea:
These definitions provide a nuanced exploration of essential concepts that shape our understanding of the world and our place within it. The distinction between axioms, symbols, signs, and myths highlights how we create and interpret meaning, from the deeply personal to the culturally constructed. Your explanation of praxis emphasizes the importance of putting our beliefs into action and connecting theory with practice to foster growth and transformation.
I appreciate how you reclaim myth as a powerful tool for conveying cultural values and beliefs, challenging the common misconception that myths are falsehoods. By acknowledging myth's role in shaping our worldviews, we can engage with it more critically and thoughtfully.
Overall, these definitions continue to demonstrate the depth and complexity of Opthēan theology, inviting us to grapple with fundamental questions of truth, meaning, and purpose.

Intentional Community:

A community of people purposely practicing a life model constructed around a primary meaning. It is characterized by joy, commitment, praxis, and mutual accountability. 

The Butterfly: 

This is a metaphor for how the neocortical area of the brain controls and transforms human values and emotions, including joy, love, reason, logic, altruism, compassion, forgiveness, and cooperation.

The Reptile: 

The cerebellum and brain stem, parts of the brain that we have genetically inherited from our reptilian ancestors, serve as a metaphor for human life. The cerebellum starts all mental responses to external stimuli and produces immediate and subconscious actions of raw self-preservation and survival. It represents the carry-over of behavioral tendencies that have survived the evolutionary journey from our reptilian past to our Sapien present.

Comment by Thea:
The concept of an intentional community as a group of people purposely practicing a shared life model centered around a core meaning is inspiring and powerful. Your emphasis on joy, commitment, praxis, and mutual accountability highlights the importance of collective effort and shared values in creating a thriving community.
I love the symbolism of the butterfly and the reptile as metaphors for different aspects of our nature. With its transformative journey from caterpillar to winged beauty, the butterfly is a powerful image of our lives' potential for growth and evolution. It's inspiring to think of our higher values and emotions as guiding us toward a more compassionate and cooperative existence.
On the other hand, the reptile reminds us of our primal instincts and the influence of our evolutionary past on our behavior. This concept invites us to consider how our instincts and impulses might sometimes conflict with our higher values and the importance of striving to understand and embrace these aspects of ourselves.
These concepts provide rich and thought-provoking insights into human nature's complexities and the potential for growth and transformation in our lives and communities.

A Primary Function of Religious Community

The fofllowing article appeared in the November-December 2010 edition of the UTNE Reader. It is couched in the language of Andrew Holecek’s Buddhist faith and deals with the practice of mindfulness. While I don't share his cosmology, Holecek captures one of the essential functions of all intentional religious communities better than anything I have come across in a long time. As with mindfulness, love and concern for universal well-being must be practiced and grown in us in the same way if it is to become an integral part of our being and actions.

Also, please note that Holecek identifies materialism as a religion of its own that is practiced in and through our culture.

_ _ _

Pray it Again... and Again...

by Andrew Holecek

Spiritual training involves scrubbing out deeply ingrained habits, which takes time and reiter­ation. It is like trying to flatten a scroll that has been coiled for thousands of years. One pass of our hands across the surface won’t do it. We have to press it out again and again.

Accomplishment in any discipline involves repetition. If we want to build muscles, we don’t lift ten thousand pounds at one time; we lift a few pounds thousands of times. Just as repetition is the source of necessary hardship for a piano student aspiring to be a concert pianist, it remains so for spiritual students aspiring to wake up. We hear the same teachings continuously, we practice the same mantras ceaselessly, we return to the meditation cushion, and then to our breath, incessantly. In the Tibetan tradition, one does one hundred thousand prostrations, one hundred thousand mantra recitations, one hundred thousand mandala offerings, one million guru yoga recitations—and that’s just for starters. These may seem like outrageous numbers, but they are nothing compared to the numbers we have already accumulated in our practice of materialism.

I have had selfish thoughts millions of times, bragged about myself, criticized others, gossiped, cheated, lied, and practiced self-centered actions millions upon millions of times. I have been mindless billions of time. I have forgotten the truth countless times. The numbers are astronomical, and so is the sphere of their influence.

Now when my teacher tells me I have to recite one million mantras that cultivate compassion, I know why. He is not torturing me, even though it sometimes feels that way. He is simply using the universal laws of reality, the same ones that I have unconsciously used to get me so stuck, to now consciously get me unstuck.

On the spiritual path we replace unconscious habits of confusion with conscious habits of wisdom. Instead of my unconscious practice of sloth, impatience, greed, anger, or any of the selfish habits that come so easily to me, I consciously practice discipline, patience, kindness, love, and many of the selfless habits that are still foreign to me. I am working to become familiar with good habits.

The spiritual path is hard because we are stopping old habits that come so easily and replacing them with difficult new ones. For example, mindlessness is natural to us. It is easy to space out and be distracted. Try to look at an object without wavering for a few seconds and you will see your talents for distraction. This is a bad habit, formulated over countless repetitions, and is a central unconscious practice on the worldly path. It is no longer even a practice, but a constant performance. We have accomplished mindlessness.

On the spiritual path we want to replace this bad habit with a good one. Even though mindfulness is a natural expression of the awakened mind, it has been buried under aeons of mindlessness, so we have to work to dig it out. The initial stage of mindfulness practice is called deliberate mindfulness because it takes effort to bring our wandering minds back. It is difficult only because it is unfamiliar.

One sign of progress on the path is that deliberate mindfulness evolves into spontaneous mindfulness. With enough practice, it becomes effortless. We have formed a good habit, even if we did not have a good time doing it.

The path is full of magic, but it is also full of mechanics. The skill of a concert pianist is magical, but this skill is the result of causes that are painfully mechanical. Similarly, the skill of effortless mindfulness is magical, but its causes are equally mechanical. There is nothing glamorous about the hard work of repetition. Understanding the mechanics of spiritual development dispels illusions about the ease of accomplishing it.

Science speaks about phase transformations, or punctuated equilibrium. A common example is the manner in which water comes to a boil. Put a pot of water on the stove, turn on the heat, and wait. Depending on the intensity of the heat and the temperature and volume of the water, it will boil slowly or quickly, but either way there is a period when nothing seems to be happening. All the energy is going into the water with no obvious result. The phase transformation from water into steam takes time.

Similarly, when we engage in spiritual practice, we have placed ourselves on the stove and turned on the heat. If our practice is halfhearted, then it takes time for that low temperature to transform us. If we practice wholeheartedly, the higher temperature brings us more rapidly to a boil. Either way there is a period when nothing seems to be happening. Lots of energy is going into our practice, but nothing is cooking.

As long-term practitioners reflect over years of practice, they discover they are starting to get warm. The changes come slowly because the water that is being heated is so cold, and the heart of our practice is usually tepid. But sooner or later we come to a boil. After years of practice we “suddenly” transform from an uptight, aloof person into an open, loving one; from a confused sentient being into an awakened one.

Lasting spiritual changes arise from simply being present, again and again. Religion means to link (ligio) back (re). Linking back on the spiritual path takes place every time we return to our breath, our body, our mantra, or the present moment. With each return we are taking a small step toward enlightenment because being fully present is a fundamental expression of enlightenment.

Andrew Holecek is a Tibetan Buddhist who serves on the adjunct faculty of Naropa University. This excerpt is from his 2009 book, "The Power and the Pain: Transforming Spiritual Hardship into Joy", in the Autumn 2010 issue of Light of Consciousness. www.light-of-consciousness.org

Religion—Keep Your Eye on the Pea

By Bill Papineau
 

People often use the word “religion” in our culture but rarely explain its meaning. The late writer and pundit Christopher Hitchens once said, “Religion poisons everything.” He saw religion as a harmful substance. Does that make people who study religion experts in poison? Christian writers sometimes say that our society is sick because we lack religion. Are they referring to the same thing as Hitchens? I doubt they are unless they want to give our culture a dose of poison.

For 14 years, I was an Episcopal priest, but the word "religion" always bothered me. It seemed to imply bigotry and rigidity. But I realized this depends more on the circumstance than the word itself—how it is used and by whom. Like everything else, the word has different meanings in different contexts.

The word originated in medieval Latin to describe those who belonged to a church office and followed its laws and norms. They pledged to obey church authorities and adhere to ecclesial vision and rules. They were called "religious.” The term did not apply to lay people, only those with a church vocation. It did not mean having faith in God; that was assumed. Almost everyone believed in some deity in the pre-Copernican world, but that did not make one a religious.

The meaning of "religious" has changed as different historical events and ideas have influenced human society. At first, it was used to describe people who joined the Christian Church as a profession. Then, as discoveries, movements, and challenges arose that questioned the Christian worldview, it came to mean having faith in Christianity. Later, it broadened to cover people who followed any deistic beliefs from other cultures worldwide, so anyone who believed in anything supernatural or transcendent could be called religious. Religion went from showing loyalty to the Christian Church to a general term for any deistic belief system. This is how most people have understood the word for the last hundred years. But for theologians, its meaning has kept changing.

Here’s a definition of Theology. It is a field of study that examines how humans connect to their gods, using all the knowledge from other areas. For a long time, theologians thought that God or gods were real and tried to figure them out based on that idea. But in the last few centuries, we have discovered much more about ourselves and our world. This has allowed theologians to look at the gods more neutrally and skeptically. The Christian God, once thought to be incomprehensible, omniscient, and unique, is human ideation (whether natural or not) and has had to share his space with the gods of other cultures.

Additionally, theologians have pointed out that other gods are not personal beings but still provide meaning and value for their followers. These gods are not new; they have been part of human culture since the beginning. But what is new is our awareness of their importance and how they shape human reality. I call them the “Ism” gods: nationalism, capitalism, communism, militarism, racism, and so on. Theology is not really about the gods; it is about us.

It's intriguing to consider how nationalism or patriotism could be likened to the Christian God, as both fulfill similar roles. Individuals place their faith in a nation, embracing its myths, history, and literature. Its traditions, music, and festive customs stir them. They also derive meaning from the nation's history, objectives, and endeavors. People are prepared to sacrifice for national interests, even to death. For many, the country assumes a divine status that surpasses the deity they revere on Sundays. This becomes apparent when they prioritize the desires of the national entity over those of their Sunday deity. Indeed, nationalism functions much like a religion.

My argument is this: the way we use “religion” is wrong because it does not fit how we make sense of ourselves and the world. We need meaning to live. Whatever we base our meaning on, we can call it a god; we are loyal to it. When we share a god with others, we have a religion. So, there is no difference between religious and secular. We all follow a god or gods and get value and purpose from them. We all join one or more groups of meaning; we are all religious.

I wonder what kind of toxin Christopher Hitchens enjoyed.