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Culture War Roundup for the week of January 23, 2023

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There has always been an air of mystery around closed or initiatory traditions. In the modern day, we know very little about what went on in ancient Greek mystery cults like the Eleusinian mysteries.

And yet, today, if I want to know everything there is to know about the Freemason's, Scientology, or Gardnerian Wicca, I'm a few short internet searches away from it. The mantras of Transcendental Meditation, which normally set a practitioner back ~$1000, can be found on various websites, and the basic technique has been distilled and shared as Benson's Relaxation Response and free apps like 1GiantMind. There is no mystery about what goes on inside a Mormon temple.

By and large, modernity has melted away any barriers for the curious to find out everything about a tradition.

Traditionally, kaballah wasn't studied until the age of 40 and the vedas are only supposed to be read by people with a guru to directly instruct them. But despite this, I can get a book on kaballah or the vedas on Audible for $12.99.

There used to be gatekeeping around many of these traditions, and many people actually respected it.

The Catholics had the doctrine of apostolic succession, limiting who could legitimately be said to be a priest, and had the ability to excommunicate someone if they didn't like what they were teaching. Within Hinduism there's a tradition of guru parampara or lineage, where the authority of a teaching is based on an unbroken lineage of gurus passing down proper understanding generation after generation.

In traditional Buddhism, the concept of the sangha or community of practitioners is given high importance, and in many Hindu sects there is an emphasis on satsang or spiritual community.

However, liquid modernity has melted all of this gate-keeping away, and though one can find disgruntled traditionalists on /r/Hinduism, or essays like this one complaining about "Protestant Buddhism" in the West, most Western practitioners are either secular or belong to the jury-rigged bricolage that is New Age, without any care about the actual traditions themselves. Sometimes this is justified by writers like the Dalai Lama claiming that he doesn't want readers to become Buddhists, but to become better Christians, Jews, Secular Humanists, etc.

I think a lot of this is a consequence of modern communication technology. In 1979, B.K.S. Iyengar published "Light on Yoga", full of pictures and instruction on yoga, and you suddenly didn't need a guru to learn the Hindu practice of hatha yoga. Today, you can find a thousand white women in yoga pants guiding you through yoga asanas on Youtube. There are yoga classes for pregnant women in Tel Aviv. Pandora's box has been opened, and there's no way to go back to the way things were before.

Harvard divinity scholars Casper ter Kuile and Angie Thurston coined the term "unbundling", to refer to "a mixture of practices from vastly different religious and devotional traditions, and divorced from institutional and doctrinal contexts." In some respects this has been going on for a long time. There is a long history of syncretism leading to things like Greco-Buddhist art or mixes like Santeria, Caodaiism or the Bahai Faith.

That same Harvard divinity scholar Casper ter Kuile also had the idea of applying the Christian devotional reading practice of Lectio Divina to the Harry Potter books, which lead to things like the Stations of the Horcruxes a fandomized version of the Catholic spiritual practice of the Stations of the Cross.

I recently found myself "protestantizing" or "unbundling" Hinduism, and then reflecting on why exactly I was doing that. I've attended a few ISKCON (better known as the "Hare Krishna movement") kirtans in the past few weeks, and have greatly enjoyed the experience of chanting in a group setting - I've gotten similar experiences being in a mosh pit at a rock concert, or doing a tourist-y full moon ceremony in Bali, but this seemed like something free and accessible on a week-to-week basis that filled a lot of the same niche. But I also started reading the ISKCON books I was picking up in the temple, and was left cold. I was in high school when New Atheism started getting big in the early 2000's, and it definitely shapes a lot of my thinking. I'm not a very "spiritual" person, and have never really been a seeker. (I was in Bali not as an aspiring yogi, but to do a two week Indonesian language immersion course.)

I don't agree with most of ISKCON's beliefs. I don't believe in God, and certainly don't believe that Krishna is anything more than a literary figure. I don't believe in any kind of afterlife, let alone reincarnation. ISKCON's strange mix of monolatry/henotheism, and perennialist "chant 'Yahweh' or 'Allah' if you're uncomfortable with 'Krishna'" approach has always seemed a little silly to me, and their socially conservative rules surrounding sexuality and substance use are a bad fit for my own more liberal/libertarian impulses.

But I believe that is the crux of the problem. After getting my free vegetarian lunch, I just sat by myself or with my partner and ate it, not talking to any of the other people there. I wasn't there for satsang/community, and I wasn't there to make friends or start becoming a true devotee. I was just there for warm fuzzy feelings, because they had a reliable package for eliciting a psychological state I otherwise have trouble achieving. The Hare Krishna's may be against intoxicating substances, but for a brain like mine they have a powerfully ecstatic intoxicant at the core of their practice, and I wanted to be warmed by it without getting burnt.

In some ways, the Hare Krishna's aren't a closed tradition at all. They welcome all comers and they're practically begging people to read "The Bhagavad Gita As It Is" and their many other books and scripture. But they also have a path that they're hoping people will take, involving two levels of formal initiation, and stricter rules that come with it - including chanting the Hare Krishna mantra 1728 times a day, sexual abstinence outside marriage, sattvic vegetarianism and no taking of intoxicants. Reading through "A Beginner's Guide To Krishna Consciousness", I realized that underneath their "exotic" Eastern exterior, ISKCON has all of the features I dislike in religion.

I got the sense that they're really trying to do the evangelical Christian approach of finding broken people whose lives are in enough of a shambles that they'll take any source of meaning and structure offered to get out of the Hell they've made their life into, whether that be abusive relationships, drugs or disconnection, sloth and ennui. And at a very basic level, I don't need their community or practices to add meaning to my life. I have an active social life, many friends, and a loving partner.

But I still found myself researching if there were any secular forms of kirtan that I could reliably tap into. I think this is the double-edged sword when one can't simply unbundle a sacred practice. Imagine if instead of requiring a formal confirmation, anyone could just partake in Catholic communion. There would probably be a lot of "spiritual" tourists who just want to see what this whole "eating Lord Jesus thing" is about.

I'm definitely a spiritual tourist, even if I'm not a particularly spiritual person. I've tried practicing Roman paganism, even though I believe none of it. I've tried praying the rosary, even though I was raised Protestant. I made "pilgrimages" to Catholic spiritual sites within the last year. It's not exactly like there's a god-shaped hole in me, but I see spirituality as an experience that many people have that is completely lacking in my own life, and I'm curious to experience it. I've never felt connected to God, never really felt connected to prayer, never felt like God was trying to tell me something or had a plan for me. It's superficial, but I've sometimes envied devout Christians the way I envy superfans on Tumblr. Like, sure there's a lot of weird restrictions their devotion creates, but I wish I cared as much about God or Star Wars as these people seem to.

I'm an eternal dilettante in the realm of religion and spirituality, and I suspect that much of what is occurring with me is characteristic of other "unbundlers" or what Tara Isabella Burton calls the "spiritually remixed." When you grow up in an atmosphere where all the information about a practice is freely available, when many of the practices have already slowly secularized and been unbundled from religion, it is very easy to become a tourist going here and there, and never matching the achievements of a true pilgrim who sets out for a specific destination and knows where they're going.

I can never shake the feeling when reading stories like this that the person in question is in fact a hardcore devotee of the religion of empiricism or humanism with all the implicit metaphysical positions that come with that relief, gazing longing at other religious traditions but too rock-solid in his own faith to ever forsake the Enlightenment pantheon. I kind of get it, as a Catholic I look at the beauty and solemnity of the Orthodox faith, the strong communities of the Evangelicals, the relative seriousness with which some Jews and Muslims incorporate God into their lives, and I am envious and wish that I could partake in those communities. But my reason and faith lead me to Catholicism and no matter my issues with the Church I can't will myself to disbelieve in what seems to me to be the Truth.

All I can tell you is that I don't feel a God-shaped hole.

The stars wheel with no sign of a Creator's hand. Men kill and die and are lost to us--as far as I can tell forever. Beauty emerges from the interplay of a thousand million butterflies seething beyond our perceptions. So does suffering. I don't see all that you see.

The question, then, is whether the converse is true. Am I making conclusions based on the whole picture, or do I build on faith and call it reason?

I'm quite religious, and I don't feel a God-shaped hole either. For me it comes down to reason, faith, and personal experiences.

In particular, the single thing which most strongly leads me towards God is science (lowercase s). I have often in life come to a crossroads where I've essentially predicted "If God is real and I have a good understanding of who he is, I should do X. Otherwise, I should do Y." At times I've chosen X, at times I've chosen Y, and I'm personally satisfied enough with the design and outcome of those tests to be reasonably confident in my religious beliefs.

Of course, there's a chance that X is just a proxy for "what my gut says is the right decision" and Y is a proxy for the opposite, but I've tried to be quite thorough and rigorous with these tests, and after a certain point it's impossible to remove any possibility of bias. Sometimes my gut rebels against doing X and tells me that surely it won't work, but I do it anyways and it works out better than I could have imagined.

I'll give you the best recent example I can think of. LDS congregations are called "wards" and groups of congregations are called "stakes". Recently my (quite remote) ward was broadcasting stake conference. There were 3 2-hour sessions to be broadcast, including 2 which would contain highly-anticipated talks (sermons) from a church higher-up. Unfortunately, the broadcast wasn't working. So the wonderful members of my ward sat through 5 hours of screechy whines, the words of the talks only very rarely intelligible at all, and even then only for a second or two at a time. At this point there's only an hour left, everyone looks quite grumpy as they sit and bask in the sound of unholy microphone screeching, and I feel impressed to suggest that we pray for the sound quality to improve. This was very difficult--I was shy, I didn't know many people in the ward, wasn't a leader in any way, and really "calling for a prayer" is something I have never seen done except in occasional emergencies. I very much didn't want to do so, but strongly felt impressed to, and essentially also felt like "if my faith is correct, then of course this is the correct course of action. Therefore I should test it rather than living in uncertainty."

So, the congregation thankfully went along with the suggestion, and the static immediately cleared up completely.

Now, of course this example proves nothing on its own, but when these (and other) sorts of things happen over and over, I (with great reluctance) feel intellectually obligated to accept the gospel as the truth.

Sorry for the sermon, I just want to make clear that my faith has (so far as I can tell, and I've worked very hard to try and figure this out honestly) nothing to do with any disposition towards or need for religion. From my perspective it looks like God patiently gives me opportunity after opportunity to test his claims, because he wants me to follow his advice, and without thorough testing I could never feel sufficiently confident of his existence to make the sacrifices his advice demands.

The phenomenon you're describing is, in the Rationalist religious texts, called "confirmation bias" I believe. Of course more idealist metaphysics do not have this peculiar tendency to dismiss one's awesome ability to change their perception of reality through noticing synchronicity but I doubt there is much ecumenical gains to be made from pointing out such synchronicities because they can all easily be dismissed.

The magnitude of them doesn't matter either in my experience. People will dismiss getting dubs on 4chan as easily as Mandelbrot fractals. "It's only significant because you noticed it" they'll say, the great irony being that this is the very essence of the effect.

I find art works better. It did for me at least. It's much easier to quell the temptation to use the limited tools of reason when you are channeling pure intuitive feeling. And then you can reflect on what is indubitably a transrational experience.

It means nothing because there is no control group. Replace "prayer" with a drug, and you get a shitty observational study that does not mean anything. I wouldn't take this drug.

That's not much of a response considering that OP doesn't even mention prayer.

He was replying to you. You did mention prayer.

Replace "prayer" with a drug and you have a medicine taken by billions of people throughout the world, all of whom claim to benefit from it, and who on average seem to enjoy benefits such as increased happiness, life satisfaction, and longevity. The clinical studies surrounding this drug seem compelling, but that's not enough for me; I wanted to run some of my own as well. I worry the drug may be a placebo--still perhaps effective but not the truth. That's what my studies are for.

And to be clear, if it was just the one I would not place much faith in it at all. It's the fact that this sort of thing happens consistently that makes it hard to deny.

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