There is now another pile of books the same size next door to this one!
Monday, June 23, 2008
enormous pile of books
These are just some of the books I have referenced for my dissertation:
There is now another pile of books the same size next door to this one!
There is now another pile of books the same size next door to this one!
the original stroppy rabbit
A painting seen in a shop window in York:
(if it's not the actual picture after which I named this blog, then it's by the same artist)
(if it's not the actual picture after which I named this blog, then it's by the same artist)
Saturday, June 14, 2008
A Pagan response to Dawkins, part 2
Dawkins' view of religion really is rather odd. He appears to think that because people believe in stuff, they have a separate compartment in their minds that is set aside for religion, where reason and empiricism are not allowed to penetrate.
He also tends to regard religious ideas as contagious memes, rather as if they had an objective existence like a computer virus. Of course, the meme is a useful metaphor, but it's not objectively real (much like deities).
Pagans tend to take the view that they had an experience, and it might have been a hallucination, or it might have been a projection, or it might have been a manifestation, but much of the time to realise that it's not what the experience actually was, but how it was experienced that is important, and what its effects were. We did a ritual - do we now feel better as result? Good, then it worked. Those of us with a more empirical cast of mind might spend time tinkering with it to make it work better; and those of us with a reasoning-about-things cast of mind might spend time wondering how it worked; but most people are just happy that it worked. That's not to say that we should not be on our guard against doctrinal no-go areas creeping in (because they are in some traditions, especially "hard" polytheism) but for the most part Paganism is gloriously doctrine-free (except for the doctrine that we don't have doctrines).
Anyway, on to the specifics.
On pp 125-126, Dawkins says "Mystics exult in mystery and want it to stay mysterious". This is a twisted view of what mysticism and mystery is. For one thing, mystics have historically been persecuted by the Christian Church because their connection with the Divine bypasses official channels; for another thing, the mystics are generally much more loving and humane than the Church, because mystics identify with the whole of existence, whereas the Church wants to bring everything under their dominion. And mysticism, for the most part, is like the "Eisteinian religion" that Dawkins praises in chapter one. The Mysteries are something that can only be experienced and not described. The ancient Greeks had two words describing the Mysteries: aporrheton (that which may not be spoken, the lesser secrets) and arrheton (that which is inexpressible, the greater mysteries). The reason that mysteries are revealed in sequence is because the mind is unprepared for the greater mysteries and can only approach them via the lesser ones. Unfortunately the Christian Church suppressed all the Pagan initiatory mystery traditions as competing paradigms. Had they taken the advice of Symmachus (as New Atheists could also benefit by doing), things might have been better:
On page 163 he describes natural selection as if it were a force with agency; I know it's a metaphor but he'll just give the creationists a loophole by talking like that; he should be more careful.
Chapter 4 should be entitled "Why there almost certainly is no Creator" (rather than "Why there almost certainly is no God") because he is only talking about the concept of the Creator, and not other concepts of the Divine.
On page 166, in listing characteristics of religion, he only lists the negative behaviours associated with (fundamentalist) religion. Later, he (quite correctly) goes on to say that our capacity for morality is nothing to do with religion and transcends it; I would say this was also true of our capacity for immorality.
On page 168 he quotes a comedienne as saying "religion is basically guilt with different holidays". Very funny, but this is not true of the joyful and life-affirming traditions which do not dwell on guilt, such as Unitarianism and Paganism.
On page 174, he sets out to show how religion is a by-product of other propensities of the human mind. A very interesting idea, as religion (like language) must have evolved from other cognitive functions. However, he maintains that religion is a harmful by-product of these other functions. The example he gives is that it's good to believe what your parents tell you, because they have lots of information about which plants are good to eat and which are poisonous; but the downside is that you will also believe all the weird stuff they tell you (i.e. religion). There are two things wrong with this argument: firstly, not all religion is about obedience and gullibility; and secondly, there are lots of positive aspects to religion which must be beneficial by-products of other cognitive functions. Dawkins' working definition of religion is far too simplistic.
Why can't religion (in the sense of connection with the world around you) be seen as a positive emergent complexity arising from smaller components? Surely the mystics' capacity to love their fellow beings (an extension of genetic kinship) is a positive by-product? Or the heretic's quest for truth and following their own conscience?
On page 177, Dawkins cites JG Frazer's evolutionary theory of folklore and mythology, which is largely discredited (NB this is not the same as Darwinian evolution). Humanity has not proceeded in an orderly fashion from animism to polytheism to monotheism to atheism; beliefs do not evolve by natural selection. Dawkins also uses the analogy of language evolving from a single source (sometimes called Proto-World) and diverging; however this theory is largely discredited among linguists. If he's going to stray into other academic disciplines, he should at least check the current state of research in those disciplines. Nevertheless, language is quite a useful analogy for religion; but Deleuze and Guattari's rhizomatic model of the spread of ideas is much more helpful than the evolutionary model.
On page 180, he suggests that the cognitive predisposition to dualism gives rise to religious thinking. I agree that there is a cognitive predisposition to dualism (anthropological and psychological research has shown that this is the case, for example the work of Emma Cohen), but I disagree that it gives rise to religious thinking; rather, it gives rise to supernatural thinking (but then Dawkins assumes that all religion believes in the supernatural). But what about all the monistic religions like pantheism, most of Paganism, Buddhism, Hinduism, and Unitarianism?
On page 188, he cites JG Frazer's Golden Bough as evidence of the diversity of human irrational beliefs. This is rather a circular argument, because that is precisely the use to which Frazer intended his work to be put (he would have been shocked and dismayed at all the Pagans who mine it for rituals). Also Frazer's comparative method has long been discredited in anthropology as too selective (he developed a theory and then went around looking for examples to back it up, which is precisely the opposite of the scientific method, as Dawkins should know).
On page 189, Dawkins says that languages evolves. As already stated, evolution is not a helpful metaphor for language (or religion) though another biological model, the growth of rhizomes, is a useful analogy.
On page 190, he says that reason is the enemy of Christianity. Very true; however I seem to recall that Pope John Paul II declared a truce in his encyclical about reason and faith. Reason is not regarded as the enemy in Paganism or Unitarianism or Judaism, however; indeed in the case of Unitarianism it's one of their three key concepts (reason, freedom and tolerance).
On page 191, he describes the theory of memes, which is interesting but by no means accepted by all theorists of culture. As stated above, I find the rhizomatic model more persuasive.
On page 199, he defines faith as "belief without evidence". That is how I always used to define it, until I came across this marvellous quote from Alan Watts:
On page 212, he quotes the various obnoxious fundamentalists who have written to him to tell him he'll burn in hell etc as typical examples of religious adherents. I don't think these obnoxious bastards are typical of religion in general at all. Besides, I've come across some pretty obnoxious atheists (e.g. on a discussion board, there was one who wanted to ban all talk of religion; the other more sensible ones asked how the ban would be enforced) but I don't thereby assume that all atheists are like that.
On page 220, he compares the naturalist model of altruism as having some evolutionary advantage with the authoritarian idea that people are moral because God is watching and he'll get you if you misbehave. I completely agree with the quote from Einstein on page 226, that "If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed." The idea that altruism has evolved is reassuring, because it means it's innate and internal rather than cultural and external; but where is the element of choice if everything is genetically determined? I find something heroic in the idea of doing the right thing just because it is the right thing to do, and not because someone (God) or something (genes) is making you do it. Our genes presumably predispose us to be bad as well as good, so we still have a choice, surely? Consciousness is an emergent property of life, not pre-determined.
If altruism as a by-product of some other cognitive function is benign, why not some aspects of religion, such as feelings of being connected to other people (human, animal and plant)?
On page 227, he quotes the horrible views of Ivan Karamazov. I hope, though I have no evidence, that Dostoevsky was setting up Karamazov as a straw man to highlight the horribleness of his ideas.
On page 232, he mentions absolutist morality. Not all religious adherents are absolutists in matters of morality (think of the famous quote from Jesus about the spirit of the law rather than the letter of the law); Dawkins doesn't appear to be saying that they are, but some readers might infer that view.
On page 237, he acknowledges the worthwhileness of liberal Christians like John Shelby Spong and Richard Holloway. If he can appreciate them, why doesn't he realise that lots of religious adherents are like them, and more of them every day?
On page 245, he talks about the autocratic behaviour of Yahweh in insisting that the Ba'al-worshippers among the Israelites be killed. Yes, the Bronze Age priests of Yahweh were a thoroughly unpleasant bunch of murderers - but he doesn't stop to ask why the worship of Ba'al was so persistently attractive. Could it be because Ba'al is an immanent nature deity, associated with trees?
On page 251-252, he discusses the thoroughly unpleasant doctrine of substitution or atonement; however this disgusting and pernicious doctrine is only found in Western Christianity, and not in Eastern Orthodoxy.
On page 254, he starts quoting more frothing mad fundamentalists as typical of religion. This is simply not the case.
On page 257, he talks about the intolerance of the Abrahamic religions towards other faiths. This is certainly true of large swathes of Christianity, but not all of it. For example, St Francis preached against the crusades, and many Christians (such as John Shelby Spong) are coming to appreciate the wisdom of other faiths. Islam became intolerant as a result of the crusades. Judaism has only become intolerant again recently, due to specific historical circumstances. Such intolerance is not usually found among polytheistic or pantheistic religions, because they have a theology that can cope with other views of the Divine.
On page 259, he admits that internecine struggle is often caused by factors other than religion, but that religion is often used as a label for the perpetuation of conflict. True, but if religion didn't exist, some other identity marker would be used instead, like language, skin colour, territory, etc. (all of which have been used as excuses for the perpetuation of conflict).
Is it inevitable that conflict will arise as a result of different religious views? Maybe, but I suggest that it is often a convenient excuse for a desire to label an out-group, and if there wasn't another religious group to pick on, another label would be used instead (like colour, sexuality...).
On page 261, he discusses the indoctrination of children. The vast majority of Pagans are opposed to the indoctrination of children and against the establishment of Pagan schools; and even those who are bringing their children up as Pagans are not inculcating them with a dislike of other faiths, or of atheism.
In a 2005 survey by Covenant of the Goddess (an American Pagan organisation), 49% of respondents indicated having no children, and of the remaining 51%, only 27% (i.e. approximately 13% of the total sample) said that they were bringing their children up as Pagans. 52% of those with children said they were bringing them up in a multi-faith environment; 9% said 'another faith'; and 12% said 'none'.
[Part 1 of A Pagan response to Dawkins]
He also tends to regard religious ideas as contagious memes, rather as if they had an objective existence like a computer virus. Of course, the meme is a useful metaphor, but it's not objectively real (much like deities).
Pagans tend to take the view that they had an experience, and it might have been a hallucination, or it might have been a projection, or it might have been a manifestation, but much of the time to realise that it's not what the experience actually was, but how it was experienced that is important, and what its effects were. We did a ritual - do we now feel better as result? Good, then it worked. Those of us with a more empirical cast of mind might spend time tinkering with it to make it work better; and those of us with a reasoning-about-things cast of mind might spend time wondering how it worked; but most people are just happy that it worked. That's not to say that we should not be on our guard against doctrinal no-go areas creeping in (because they are in some traditions, especially "hard" polytheism) but for the most part Paganism is gloriously doctrine-free (except for the doctrine that we don't have doctrines).
Anyway, on to the specifics.
On pp 125-126, Dawkins says "Mystics exult in mystery and want it to stay mysterious". This is a twisted view of what mysticism and mystery is. For one thing, mystics have historically been persecuted by the Christian Church because their connection with the Divine bypasses official channels; for another thing, the mystics are generally much more loving and humane than the Church, because mystics identify with the whole of existence, whereas the Church wants to bring everything under their dominion. And mysticism, for the most part, is like the "Eisteinian religion" that Dawkins praises in chapter one. The Mysteries are something that can only be experienced and not described. The ancient Greeks had two words describing the Mysteries: aporrheton (that which may not be spoken, the lesser secrets) and arrheton (that which is inexpressible, the greater mysteries). The reason that mysteries are revealed in sequence is because the mind is unprepared for the greater mysteries and can only approach them via the lesser ones. Unfortunately the Christian Church suppressed all the Pagan initiatory mystery traditions as competing paradigms. Had they taken the advice of Symmachus (as New Atheists could also benefit by doing), things might have been better:
We ask, then, for peace for the gods of our fathers and of our country. It is just that all worship should be considered as one. We look on the same stars, the sky is common, the same world surrounds us. What difference does it make by what pains each seeks the truth? We cannot attain to so great a secret by one road.Dawkins goes on to say that "one of the truly bad effects of religion is that it teaches us that it is a virtue to be satisfied by not understanding". This is definitely not true of the majority of religions. It is certainly true of a large swathe of Christianity, but not of Buddhism, Taoism, Paganism, Unitarianism, Judaism, Sufism, etc.
— Quintus Aurelius Symmachus (340–402)
On page 163 he describes natural selection as if it were a force with agency; I know it's a metaphor but he'll just give the creationists a loophole by talking like that; he should be more careful.
Chapter 4 should be entitled "Why there almost certainly is no Creator" (rather than "Why there almost certainly is no God") because he is only talking about the concept of the Creator, and not other concepts of the Divine.
On page 166, in listing characteristics of religion, he only lists the negative behaviours associated with (fundamentalist) religion. Later, he (quite correctly) goes on to say that our capacity for morality is nothing to do with religion and transcends it; I would say this was also true of our capacity for immorality.
On page 168 he quotes a comedienne as saying "religion is basically guilt with different holidays". Very funny, but this is not true of the joyful and life-affirming traditions which do not dwell on guilt, such as Unitarianism and Paganism.
On page 174, he sets out to show how religion is a by-product of other propensities of the human mind. A very interesting idea, as religion (like language) must have evolved from other cognitive functions. However, he maintains that religion is a harmful by-product of these other functions. The example he gives is that it's good to believe what your parents tell you, because they have lots of information about which plants are good to eat and which are poisonous; but the downside is that you will also believe all the weird stuff they tell you (i.e. religion). There are two things wrong with this argument: firstly, not all religion is about obedience and gullibility; and secondly, there are lots of positive aspects to religion which must be beneficial by-products of other cognitive functions. Dawkins' working definition of religion is far too simplistic.
Why can't religion (in the sense of connection with the world around you) be seen as a positive emergent complexity arising from smaller components? Surely the mystics' capacity to love their fellow beings (an extension of genetic kinship) is a positive by-product? Or the heretic's quest for truth and following their own conscience?
On page 177, Dawkins cites JG Frazer's evolutionary theory of folklore and mythology, which is largely discredited (NB this is not the same as Darwinian evolution). Humanity has not proceeded in an orderly fashion from animism to polytheism to monotheism to atheism; beliefs do not evolve by natural selection. Dawkins also uses the analogy of language evolving from a single source (sometimes called Proto-World) and diverging; however this theory is largely discredited among linguists. If he's going to stray into other academic disciplines, he should at least check the current state of research in those disciplines. Nevertheless, language is quite a useful analogy for religion; but Deleuze and Guattari's rhizomatic model of the spread of ideas is much more helpful than the evolutionary model.
On page 180, he suggests that the cognitive predisposition to dualism gives rise to religious thinking. I agree that there is a cognitive predisposition to dualism (anthropological and psychological research has shown that this is the case, for example the work of Emma Cohen), but I disagree that it gives rise to religious thinking; rather, it gives rise to supernatural thinking (but then Dawkins assumes that all religion believes in the supernatural). But what about all the monistic religions like pantheism, most of Paganism, Buddhism, Hinduism, and Unitarianism?
On page 188, he cites JG Frazer's Golden Bough as evidence of the diversity of human irrational beliefs. This is rather a circular argument, because that is precisely the use to which Frazer intended his work to be put (he would have been shocked and dismayed at all the Pagans who mine it for rituals). Also Frazer's comparative method has long been discredited in anthropology as too selective (he developed a theory and then went around looking for examples to back it up, which is precisely the opposite of the scientific method, as Dawkins should know).
On page 189, Dawkins says that languages evolves. As already stated, evolution is not a helpful metaphor for language (or religion) though another biological model, the growth of rhizomes, is a useful analogy.
On page 190, he says that reason is the enemy of Christianity. Very true; however I seem to recall that Pope John Paul II declared a truce in his encyclical about reason and faith. Reason is not regarded as the enemy in Paganism or Unitarianism or Judaism, however; indeed in the case of Unitarianism it's one of their three key concepts (reason, freedom and tolerance).
On page 191, he describes the theory of memes, which is interesting but by no means accepted by all theorists of culture. As stated above, I find the rhizomatic model more persuasive.
On page 199, he defines faith as "belief without evidence". That is how I always used to define it, until I came across this marvellous quote from Alan Watts:
"Faith is a state of openness or trust. To have faith is to trust yourself to the water. When you swim you don't grab hold of the water, because if you do you will sink and drown. Instead you relax, and float. And the attitude of faith is the very opposite of clinging to belief, of holding on. In other words, a person who is fanatic in matters of religion, and clings to certain ideas about the nature of God and the universe, becomes a person who has no faith at all. Instead they are holding tight. But the attitude of faith is to let go, and become open to truth, whatever it might turn out to be."On page 203, he describes the development of cargo cults, and wonders if they are a good model for the evolution of religion. Well, at least cargo cults are logical and based on empirical observation, at least the way Dawkins describes them!
On page 212, he quotes the various obnoxious fundamentalists who have written to him to tell him he'll burn in hell etc as typical examples of religious adherents. I don't think these obnoxious bastards are typical of religion in general at all. Besides, I've come across some pretty obnoxious atheists (e.g. on a discussion board, there was one who wanted to ban all talk of religion; the other more sensible ones asked how the ban would be enforced) but I don't thereby assume that all atheists are like that.
On page 220, he compares the naturalist model of altruism as having some evolutionary advantage with the authoritarian idea that people are moral because God is watching and he'll get you if you misbehave. I completely agree with the quote from Einstein on page 226, that "If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed." The idea that altruism has evolved is reassuring, because it means it's innate and internal rather than cultural and external; but where is the element of choice if everything is genetically determined? I find something heroic in the idea of doing the right thing just because it is the right thing to do, and not because someone (God) or something (genes) is making you do it. Our genes presumably predispose us to be bad as well as good, so we still have a choice, surely? Consciousness is an emergent property of life, not pre-determined.
If altruism as a by-product of some other cognitive function is benign, why not some aspects of religion, such as feelings of being connected to other people (human, animal and plant)?
On page 227, he quotes the horrible views of Ivan Karamazov. I hope, though I have no evidence, that Dostoevsky was setting up Karamazov as a straw man to highlight the horribleness of his ideas.
On page 232, he mentions absolutist morality. Not all religious adherents are absolutists in matters of morality (think of the famous quote from Jesus about the spirit of the law rather than the letter of the law); Dawkins doesn't appear to be saying that they are, but some readers might infer that view.
On page 237, he acknowledges the worthwhileness of liberal Christians like John Shelby Spong and Richard Holloway. If he can appreciate them, why doesn't he realise that lots of religious adherents are like them, and more of them every day?
On page 245, he talks about the autocratic behaviour of Yahweh in insisting that the Ba'al-worshippers among the Israelites be killed. Yes, the Bronze Age priests of Yahweh were a thoroughly unpleasant bunch of murderers - but he doesn't stop to ask why the worship of Ba'al was so persistently attractive. Could it be because Ba'al is an immanent nature deity, associated with trees?
On page 251-252, he discusses the thoroughly unpleasant doctrine of substitution or atonement; however this disgusting and pernicious doctrine is only found in Western Christianity, and not in Eastern Orthodoxy.
On page 254, he starts quoting more frothing mad fundamentalists as typical of religion. This is simply not the case.
On page 257, he talks about the intolerance of the Abrahamic religions towards other faiths. This is certainly true of large swathes of Christianity, but not all of it. For example, St Francis preached against the crusades, and many Christians (such as John Shelby Spong) are coming to appreciate the wisdom of other faiths. Islam became intolerant as a result of the crusades. Judaism has only become intolerant again recently, due to specific historical circumstances. Such intolerance is not usually found among polytheistic or pantheistic religions, because they have a theology that can cope with other views of the Divine.
On page 259, he admits that internecine struggle is often caused by factors other than religion, but that religion is often used as a label for the perpetuation of conflict. True, but if religion didn't exist, some other identity marker would be used instead, like language, skin colour, territory, etc. (all of which have been used as excuses for the perpetuation of conflict).
Is it inevitable that conflict will arise as a result of different religious views? Maybe, but I suggest that it is often a convenient excuse for a desire to label an out-group, and if there wasn't another religious group to pick on, another label would be used instead (like colour, sexuality...).
On page 261, he discusses the indoctrination of children. The vast majority of Pagans are opposed to the indoctrination of children and against the establishment of Pagan schools; and even those who are bringing their children up as Pagans are not inculcating them with a dislike of other faiths, or of atheism.
In a 2005 survey by Covenant of the Goddess (an American Pagan organisation), 49% of respondents indicated having no children, and of the remaining 51%, only 27% (i.e. approximately 13% of the total sample) said that they were bringing their children up as Pagans. 52% of those with children said they were bringing them up in a multi-faith environment; 9% said 'another faith'; and 12% said 'none'.
[Part 1 of A Pagan response to Dawkins]
Wednesday, June 11, 2008
Campfire or umbrella?
Many people have referred to Paganism as an umbrella term encompassing the various Pagan traditions. Recently, however, there has been quite a lot of jostling for centre position under the umbrella, with various groups feeling as though they have metaphorical rain running down the backs of their necks. It could even be said that some groups were trying to run away with the umbrella, claiming they invented it and everyone else is just touting shoddy imported versions.
Maybe it's time we stopped thinking of Paganism as an umbrella, and started thinking of it as a campfire. That way, we are all standing round the centre (whatever that is - perhaps the deities, or Nature) and warming our hands, but anyone who gets too close will get singed. Also, the warmth of the campfire radiates out much further than the shelter of an umbrella, and has fuzzy boundaries (unlike an umbrella, which has a defined edge); and the light from the campfire can be seen from the nearby campfires (which are friendly religions with a similar ethos, like Unitarians and UUs, Quakers, Taoists, liberal Hindus, traditional indigenous religions, etc). And those who like to visit the other campfires and swap stories (like me and Cat and Peter) can be within the ambit of both campfires.
Saturday, June 07, 2008
Stop calling us NeoPagans
I am dismayed by the re-emergence of the term "NeoPagan". It is being used by Christians to refer to Pagans, and also by polytheists and reconstructionists to refer to other Pagans.
Stop it. Just stop it. Here's why:
Stop it. Just stop it. Here's why:
- Ancient "pagans" didn't refer to themselves as pagans; the term was invented as a supposedly pejorative one by the early Christians to refer to "those hicks from the sticks" who weren't hip to the new religion. Ancient "pagans" were following a particular tradition, such as Stoicism, Epicureanism, Pythagoreanism, Platonism, the Eleusinian Mysteries, Mithraism, or their local ethnic religion. If we have to refer to them as pagans, we should use lower-case p to indicate that they didn't identify as such.
- Modern Pagans are Pagans because we identify as Pagans and have adopted the name for ourselves.
- It makes no sense for polytheists and reconstructionists (who have only been around for the last decade or so) to refer to Wicca (which has been around for 50 years) and Druidry (which has been around for 200 years) as NeoPagans. Like it or not, we've been around longer than you. If anybody is "neo" it's the reconstructionists. Nor can reconstructionists claim to be 100% accurate in their reconstruction of ancient pagan traditions.
- It makes no sense for Christians to refer to NeoPagans either. People don't refer to Protestant Christians as Neo-Christians; so please don't refer to us as NeoPagans. And use the capital letter please, it's rude to use the lower-case p unless you're referring to ancient pagans.
- I'm not a character from The Matrix.
- If you are trying to distinguish between ancient pagans and contemporary Pagans, just use the terms "contemporary Pagans" and "ancient pagans". (Don't use "modern" because we're now living in the postmodern era, so modern is now retro.) It's not hard. There may be a case for Isaac Bonewits' coinages MesoPagan and CryptoPagan, however (but then no-one uses those terms pejoratively).
- If you want to distinguish between reconstructionists, polytheists and other types of Pagan, just use the term "eclectic Pagan" to refer to people who don't belong to any specific tradition, and refer to Wiccans and Druids as such.
Friday, June 06, 2008
New Facebook group
We're Pagans who love archaeology and believe that it has contributed hugely to our knowledge of our ancestors and the religions of the past.
Without archaeology, people would still think ancient peoples were fur-clad smelly cannibals and that ancient paganism involved practising human sacrifice.
In addition, we are opposed to the reburial of ancient human remains, and want them to be preserved so that the memory of the ancestors can be perpetuated and rescued from oblivion, and the remains can be studied scientifically for the benefit of everyone.
Of course we want human remains to be treated with respect, but respect does not automatically mean reburial. Respect should mean memory, which involves recovering the stories of past people.
We also believe that the excavation of Seahenge was a good thing, contributing hugely to our knowledge of Bronze Age religious practices.
Not on Facebook? Express your support in the comments, or join the Yahoo group.
Update: I have now created a blog, Pagans for Archaeology, to accompany the groups.
Without archaeology, people would still think ancient peoples were fur-clad smelly cannibals and that ancient paganism involved practising human sacrifice.
In addition, we are opposed to the reburial of ancient human remains, and want them to be preserved so that the memory of the ancestors can be perpetuated and rescued from oblivion, and the remains can be studied scientifically for the benefit of everyone.
Of course we want human remains to be treated with respect, but respect does not automatically mean reburial. Respect should mean memory, which involves recovering the stories of past people.
We also believe that the excavation of Seahenge was a good thing, contributing hugely to our knowledge of Bronze Age religious practices.
Not on Facebook? Express your support in the comments, or join the Yahoo group.
Update: I have now created a blog, Pagans for Archaeology, to accompany the groups.
Here we go again
The exhibition of Lindow Man at the Manchester Museum has prompted an article in British Archaeology's Spoilheap column complaining about the way the exhibition was planned, and how it has ended up with hardly any educational content about Iron Age people, or interpretation around the different theories of how and why Lindow Man died; instead the exhibition focuses on the reburial controversy.
The article complains that 12 Pagans were involved in the discussions around the exhibition, because it says Pagans are only a small group. On the other hand, several archaeologists and museum curators were involved, and the article claims that they represent everybody. I'm not sure that they do "represent everybody", as not everyone subscribes to the Enlightenment discourse that they represent. My main complaint is this, however: why weren't Pagans who DON'T want remains reburied consulted? Manchester Museum is aware that we exist (I hope I left them in no doubt about that when I attended the Respect conference there) so why weren't we included?
When I wrote to British Archaeology about this issue in 2004, my letter was edited so that it was not apparent that I am a Wiccan. Thus somewhat negating the point I was trying to make, that not all Pagans agree with Emma Restall-Orr et al, and many, if not most, completely support archaeological and historical understanding and investigation of the past.
Why is my position, which is that of a reasonable Pagan, being ignored by British Archaeology? Is it because representing Pagans as irrational sells more magazines?
I completely disagree with reburying remains, and want them to be available for archaeologists to study, so that the ancestors of all of us can be remembered and memorialised by recovering their stories, to the benefit of everyone who wants their identity rooted in the past.
Besides, surely Pagans have got better things to worry about, like the destruction of wildlife habitats, war, death, famine, environmental degradation, etc?
The article complains that 12 Pagans were involved in the discussions around the exhibition, because it says Pagans are only a small group. On the other hand, several archaeologists and museum curators were involved, and the article claims that they represent everybody. I'm not sure that they do "represent everybody", as not everyone subscribes to the Enlightenment discourse that they represent. My main complaint is this, however: why weren't Pagans who DON'T want remains reburied consulted? Manchester Museum is aware that we exist (I hope I left them in no doubt about that when I attended the Respect conference there) so why weren't we included?
When I wrote to British Archaeology about this issue in 2004, my letter was edited so that it was not apparent that I am a Wiccan. Thus somewhat negating the point I was trying to make, that not all Pagans agree with Emma Restall-Orr et al, and many, if not most, completely support archaeological and historical understanding and investigation of the past.
Why is my position, which is that of a reasonable Pagan, being ignored by British Archaeology? Is it because representing Pagans as irrational sells more magazines?
I completely disagree with reburying remains, and want them to be available for archaeologists to study, so that the ancestors of all of us can be remembered and memorialised by recovering their stories, to the benefit of everyone who wants their identity rooted in the past.
Besides, surely Pagans have got better things to worry about, like the destruction of wildlife habitats, war, death, famine, environmental degradation, etc?
Friday, May 30, 2008
So be it ardane...
ROFLMAO! This version of the Craft Laws (which were in any case made up by Gerald Gardner one Tuesday afternoon when his coveners started questioning what he said) is very very funny.
I particularly like number 33:
Personally I think that rules (in the sense of guidelines which are emergent from the context and agreed upon by all members of a group) are a good idea, in order to prevent one ego dominating all the others; but it seems that the rules invented by Gerald would have exactly the opposite effect, so it is excellent that someone has parodied them so mercilessly.
I particularly like number 33:
It hath been found that two people sitting around with a bottle of Chianti discussing Atlantean Grandmothers will become fond of each other, if only because of the Stockholm Syndrome. Therefore, let it be resolved that a human being shall be taught in the Craft only by another human being, and screw the middle-class morality of the 1950's.I've always felt that the so-called Craft Laws were a pile of foetid dingos' kidneys. Sorry Gerald, but what were you thinking? And as for claiming that they were ancient.... oh please, gods give me strength.
Personally I think that rules (in the sense of guidelines which are emergent from the context and agreed upon by all members of a group) are a good idea, in order to prevent one ego dominating all the others; but it seems that the rules invented by Gerald would have exactly the opposite effect, so it is excellent that someone has parodied them so mercilessly.
Wednesday, May 28, 2008
Which Cat do you believe in?
To put it another way, Pagans don't believe in Ceiling Cat or Basement Cat.
We believe in (well, hypothesise the existence of) Floor Cat (the divine, or deities, being immanent in the universe - spirits of place, etc).
more cat pictures
We believe in (well, hypothesise the existence of) Floor Cat (the divine, or deities, being immanent in the universe - spirits of place, etc).
more cat pictures
A Pagan response to Dawkins, part 1
I have been reading Richard Dawkins' The God Delusion (2006).
The reason that I have objected to the book previously is because he tars all religion with the same brush (as intolerant, irrational, imposing orthodoxy, and crushing all independent thought and opposition), and dismisses anything that doesn't resemble this picture as being "not really religion". From what I have read of the book so far, my criticism still stands.
It should be said at the outset that I really don't believe in the God that Dawkins doesn't believe in. On pages 15 and 20, he says he is criticising "supernatural gods", in other words, ones that transcend nature, or are outside the universe. I don't believe in those. My theory is that what we call gods are personifications of places and phenomena - they are the names and personalities we give to that which is in Nature, part of Nature (immanent). By so doing, it is possible (by some hitherto unfathomed quantum weirdness) that we evoke consciousness in these things, or it could be that we are merely projecting it onto them. Nor do I believe that there is more than one level of reality; when Pagans and occultists talk about planes, we're not talking about spaces like geological strata, but modes of consciousness (Luhrmann, 1989: 276). I certainly don't believe in a Creator (some Pagans do, in the sense of some sort of consciousness that started the Big Bang) - I believe that consciousness is an emergent property of matter, and not the other way around.
But I don't believe that this invalidates the project of religion (at least not the way I and many others practice it). Religion is about reconnecting, to community, the universe, and reconnecting the parts of ourselves (bringing unconscious material into the light of consciousness, as Jung put it). I find "Einsteinian religion" (Dawkins, 2006: 20) very attractive, and also think that it bears a close resemblance to much of Paganism and Unitarianism. He also complains about people using "Einsteinian religion" to justify strong theism - well, fundamentalist Christians are very unlikely to use the views of universalists, pantheists and Pagans to justify their position, because they think we are all godless and immoral.
Right, so, on to the specifics. If I haven't mentioned a particular point, it means I agree with it, with the proviso that not all religion resembles the caricature of it depicted by Dawkins. Though there were some bits I agreed with so much that I just had to mention them.
Dawkins (2006: 1-2) asserts that a world without religion would be a world free of persecution. This is not necessarily the case, as there are many wars and conflicts caused by ethnic tension (e.g. the Hutu and the Tutsi in Rwanda). Alister McGrath, in The Dawkins Delusion, spends a lot of pages refuting this suggestion, and points out that religious people also do a lot of good (caring for the sick, etc.)
I must wholeheartedly agree with Dawkins about the practice of indoctrinating children into their parents' religion, though. I think this practice is wrong and immoral and bad. Fortunately, the majority of Pagan parents agree with me. A Covenant of the Goddess poll in 2005 found that 49% of respondents indicated having no children, and of the remaining 51%, only 27% (i.e. approximately 13% of the total sample) said that they were bringing their children up as Pagans. 52% of those with children said they were bringing them up in a multi-faith environment; 9% said 'another faith'; and 12% said 'none'.
On page 14, Dawkins states that he doesn't believe in a soul that outlasts the body. Well, Buddhists don't believe in the soul as a transcendent unity of consciousness and identity either; and nor do most Pagans - most Pagans believe in reincarnation as a transfer of some aspect of the self to a future incarnation, a "seed" of consciousness, if you like.
Most Pagans would also agree with the statement that there are no miracles except for natural phenomena; most Pagans would characterise the operations of magic as being part of Nature, manipulating the energy in things.
Dawkins also characterises 'pantheistic reverence' as non-belief -- well this is true if he means non-belief in the supernatural. But many Pagans object to the term supernatural, as we are deeply suspicious of claims to something existing beyond the universe.
On page 19, he says that using the term God in a metaphorical or pantheistic sense is wrong because most people mean 'supernatural creator' by the word. No, most Christians, Jews and Muslims mean 'supernatural creator' by the word. The creator in Hinduism, Brahma, may be a creator, but he is immanent, not transcendent (not supernatural). Pagans who do believe in a creator (or more likely creatrix, or in some cases, creators) don't tend to be that interested in worshipping it/him/her/them, regarding it as too big to be interacted with (because if it's immanent in the universe, the universe is an awfully big place, so it must be awfully big too). "Space is big, really big. I mean, you may think it's a long way down the road to the chemist's, but that's just peanuts to space." (Douglas Adams) Anyway, many Pagans refer to "deities" (lots and lots of them) or to "The Goddess and the God" to indicate that they are not talking about God in any Abrahamic sense.
On page 26, he says that "any follower of any religion believes that theirs is the sole way, truth and light". That is simply not true. What about all the many people who participate in interfaith dialogue? What about the Unitarian Universalists, who explicitly say that all religions contain truth (and many of whom are non-theists). What about the Quakers, who say "Be open to new light, wherever it may come from?" What about the Sufi universalists? What about the vast majority of Pagans?
On page 31, Dawkins states that "any creative intelligence of sufficient complexity to design anything, comes into existence only as the end product of an extended process of gradual evolution". I completely agree. But it doesn't rule out the emergence of consciousness as the product of complex systems other than ourselves.
On page 33, he states that Hindu polytheism is "really monotheism in disguise". This is true of some schools of Hinduism, but as Hinduism is non-creedal, there are many many paths within it, some of which are henotheistic, some of which are genuinely polytheistic, and some of which are monist (there is a monad of which the deities are emanations).
On page 34, he states that "theology has not moved on in 13 centuries". Really? What about John Scotus Eriugena, Spinoza, Teilhard de Chardin, A N Whitehead, Charles Hartshorne, Paul Tillich, Henri Bergson, feminist theologians (the Pagans among these are pantheistic), etc etc.
He also quotes Thomas Jefferson, but Jefferson was a deist (believed that the Divine was the first cause and then left the universe to itself). He also claims that Jefferson and others like him would have been atheists if they had lived in a more atheistic time. That seems like special pleading to me. How does he know what they would have believed?
On page 35, he asks, how did ancient pagans cope with polytheological conundrums (like is Thor the same as Thunor or Indra?) Who cares, asks Dawkins. Well, modern Pagans, that's who. There are some "hard" polytheists who are so vehemently non-monotheist that they will not even countenance Thor and Thunor being the same entity. Personally I think they are different cultural overlays on the same social interaction with a natural phenomenon.
On page 36, he dismisses feminist theology with "what is the difference between a non-existent female and a non-existent male?" Since many feminist theologians are pantheists (whom he graciously approves of) this seems unfair.
On page 37, he says that he is inclined to treat Buddhism and Confucianism as philosophical systems rather than religions. In this, he is simply falling into the trap of defining religion by what the West thinks it is, rather than as it actually practised by the rest of the world. Buddhism certainly has practices designed to further the process of enlightenment, which makes it a religion in my reckoning.
On page 46, he says that secularism is the only basis for interfaith harmony - I completely agree.
On page 47 and 48, he discusses the two types of agnosticism, PAP (Permanent Agnosticism in Principle) and TAP (Temporary Agnosticism in Practice). This is an interesting model, but I'm not quite sure where I fit within it. I think that there are some things that are unknowable (what happens to consciousness after death; what it's like to be another person; and what it is like to see from the perspective of the whole universe) and on these I am a PAP. I think there are other things which we do not know now which we one day will know (a scientific explanation for "magic"; whether or not string theory is true; etc.) and on these I am a TAP. Existence of the Divine? Not sure which category I would put that one in. If there is an underlying consciousness to the universe (in a pantheistic or animistic sense), then yes, I think it is possible for science to detect it - but maybe not the very materialist form of science we have now. I guess that makes me a TAP on this issue.
On page 50 he says that he suspects TH Huxley (who coined the word agnostic) was bending over backwards to concede a point. This is special pleading again. He may have been doing that, but unless he explicitly says so in the text, it is only a hypothesis.
Similarly, on page 57, he says that he simply does not believe that Stephen Jay Gould could have meant much of what he said in Rocks of Ages. This is not a rational statement supported by evidence - it is simply a manifestation of Dawkins' prejudice. Why on earth did Gould publish the book unless he meant it (at least at the time; he might have changed his mind later)?
Another useful tool is the scale from theism to atheism on page 50 and 51. On this scale, I am at around 5 or 6 (Dawkins is a 7). But I still think religion is a useful tool for personal transformation, because the process of initiation in Paganism closely resembles the transformation of the psyche outlined in Jungian psychoanalysis.
On page 55, he discusses the concept of NOMA (the idea that religion and science are non-overlapping magisteria). The research I am currently conducting indicates that most Pagans do not agree with the NOMA view (nor does Dawkins).
He further says that science's entitlement to advise us on moral values is problematic; I'm glad he admits this (I'm thinking Oppenheimer here). He then suggests that we cut out the middle man in matters of morality. Quite so - this is precisely what non-creedal religions like Paganism and Unitarianism do. Most adherents of both these religions do not admit of any authority in matters of conscience beyond the self. (And I'm not about to start accepting Dawkins as either a moral authority, or an academic authority on the study of religion; he is far too blatant about having an agenda.)
He also says, well should we pick and choose among the world religions until we find a morality that suits us? No, he concludes. However, there is another possibility - that we use our discernment (an evolved emergent quality, to be sure) to triangulate between them, seeking out points where they agree and attempting to create a synthesis (but still not blindly accepting what they say unless it accords with reason, freedom and tolerance).
On page 58 and page 64, he quotes from a Richard Swinburne (a prominent Christian theologian, apparently). What R. Swinburne says to "explain" the Holocaust is thoroughly disgusting, and Dawkins rightly dismisses it as tosh. I can't believe this is the best that Christian theology has to offer as an explanation for suffering, though. If it is, they need to get some new theologians, and fast.
On page 59, he claims that religions rely on miracle stories to impress the faithful. Well, that's not true of all religions. Many spiritual traditions are based on the idea of personal transformation through various means. If they do not provide personal transformation, adherents lose interest and go elsewhere (but with most forms of Christianity, fear of damnation keeps them involved, which is a thoroughly immoral way to go about retaining members).
On page 60, he starts talking about prayer, but he is only talking about petitionary or intercessory prayer (asking for stuff). What about the type of prayer that is more like meditation or communing with the universe?
On page 67, he effectively declares war on religion, superstition and irrationality. Erm, isn't that a bit of an irrational response?
Not everything has to be rational. Love is irrational. Actually, the emotions and the reason need to work together in harmony. Too much emotion is bad, too much rationalism is bad. There's a great SF story called The Cold Equations, where a little girl stows away on a spaceship, implying certain death for all on board if they don't push her out through the airlock. In the story, she ends up being pushed out through the airlock. It's one of those horrible ethical dilemmas that one hopes would never actually happen in real life - but it serves to show that reason by itself is cold and heartless.
On page 71, he mentions Jocelyn Bell Burnell, discoverer of quasars, but fails to mention that she is a Quaker. (I have no idea whether she is a theist or not, but she does practice a religion.)
On page 88, he discusses whether mystical experiences are all mad, psychotic and delusional. I think it depends on the nature and outcome of the experience. In the Preface, Dawkins says that he sometimes experiences a quasi-mystical oneness with the universe (and he knows that this is not delusional or psychotic). Well, lots of other people have this experience, and it's a wonderful experience. If it promotes greater compassion for others and wonder at the natural world, surely that is a good thing? If on the other hand, you hear voices telling you to go out and kill people, that's not a mystical experience, that is a psychotic delusion.
Dawkins (2006: 103-4) states that there have been 43 studies since 1927 on the relationship between intelligence and educational attainment and religious belief, and all but four found that the higher a person's intelligence and educational attainment, the less likely they were to have religious beliefs. Leaving aside the question of what is meant by intelligence and religious beliefs, my research findings would appear to imply that being more highly educated does not conflict with Pagan views, nor make them less likely (perhaps because Paganism is non-creedal). 69% of my respondents had attended higher education courses, and 29% of the subjects studied were scientific (archaeology, psychology, natural sciences, space sciences, earth sciences, life sciences, chemistry, physics, mathematics, computer sciences, and engineering). Of course, this may be because the sample was self-selecting and not randomly selected; perhaps the more highly-educated would worry more about the compatibility of their Pagan views with science, and thereby be drawn to the questionnaire. Nevertheless, other researchers have noted the predominance of middle class people in Paganism (Luhrmann, 1989: 29; Adler, 1986: 449) and several studies have noted that Pagans are voracious readers, regardless of educational level (Clifton, 2006: 13).
On page 104, he discusses Pascal's Wager, the idea that you might as well believe in God, because if you do and it all turns out to be true, then you'll go to Heaven, and if it's not true it won't have done you any harm; whereas if you don't and it turns out to be true, you'll go to hell. Dawkins very effectively demolishes this horrible and disgusting idea, except that he forgot to say that a God who sent people to hell for not believing in it would be thoroughly immoral, vindictive, and horrible (and Eastern Orthodox theologians have made the same point).
On page 107, he discusses the word "faith" (by which he means blind faith). Most Pagans are very uncomfortable with the word "faith". I regard my "beliefs" as working hypotheses to explain my experience, and so do 38% of the respondents to my questionnaire on Pagans and science.
That's as far as I have got at present. I will write more when I have read more of the book.
To sum up, I agree with his dismissal of the supernatural; I think that "spirits" and "magic" are properties of nature in the same way as consciousness is. I do not agree that religion is about "worshipping a supernatural creator". Pagans revere the divine in Nature. 65% of my sample agreed that deities and other spirits have developed out of our social and ritual interaction with place and space, and 72% agreed that the divine is (or deities are) immanent in the universe. 20% were neutral on this issue. (The ones who didn't agree that the divine was immanent in Nature were also the ones who didn't believe in the divine.)
Bibliography
The reason that I have objected to the book previously is because he tars all religion with the same brush (as intolerant, irrational, imposing orthodoxy, and crushing all independent thought and opposition), and dismisses anything that doesn't resemble this picture as being "not really religion". From what I have read of the book so far, my criticism still stands.
It should be said at the outset that I really don't believe in the God that Dawkins doesn't believe in. On pages 15 and 20, he says he is criticising "supernatural gods", in other words, ones that transcend nature, or are outside the universe. I don't believe in those. My theory is that what we call gods are personifications of places and phenomena - they are the names and personalities we give to that which is in Nature, part of Nature (immanent). By so doing, it is possible (by some hitherto unfathomed quantum weirdness) that we evoke consciousness in these things, or it could be that we are merely projecting it onto them. Nor do I believe that there is more than one level of reality; when Pagans and occultists talk about planes, we're not talking about spaces like geological strata, but modes of consciousness (Luhrmann, 1989: 276). I certainly don't believe in a Creator (some Pagans do, in the sense of some sort of consciousness that started the Big Bang) - I believe that consciousness is an emergent property of matter, and not the other way around.
But I don't believe that this invalidates the project of religion (at least not the way I and many others practice it). Religion is about reconnecting, to community, the universe, and reconnecting the parts of ourselves (bringing unconscious material into the light of consciousness, as Jung put it). I find "Einsteinian religion" (Dawkins, 2006: 20) very attractive, and also think that it bears a close resemblance to much of Paganism and Unitarianism. He also complains about people using "Einsteinian religion" to justify strong theism - well, fundamentalist Christians are very unlikely to use the views of universalists, pantheists and Pagans to justify their position, because they think we are all godless and immoral.
Right, so, on to the specifics. If I haven't mentioned a particular point, it means I agree with it, with the proviso that not all religion resembles the caricature of it depicted by Dawkins. Though there were some bits I agreed with so much that I just had to mention them.
Dawkins (2006: 1-2) asserts that a world without religion would be a world free of persecution. This is not necessarily the case, as there are many wars and conflicts caused by ethnic tension (e.g. the Hutu and the Tutsi in Rwanda). Alister McGrath, in The Dawkins Delusion, spends a lot of pages refuting this suggestion, and points out that religious people also do a lot of good (caring for the sick, etc.)
I must wholeheartedly agree with Dawkins about the practice of indoctrinating children into their parents' religion, though. I think this practice is wrong and immoral and bad. Fortunately, the majority of Pagan parents agree with me. A Covenant of the Goddess poll in 2005 found that 49% of respondents indicated having no children, and of the remaining 51%, only 27% (i.e. approximately 13% of the total sample) said that they were bringing their children up as Pagans. 52% of those with children said they were bringing them up in a multi-faith environment; 9% said 'another faith'; and 12% said 'none'.
On page 14, Dawkins states that he doesn't believe in a soul that outlasts the body. Well, Buddhists don't believe in the soul as a transcendent unity of consciousness and identity either; and nor do most Pagans - most Pagans believe in reincarnation as a transfer of some aspect of the self to a future incarnation, a "seed" of consciousness, if you like.
Most Pagans would also agree with the statement that there are no miracles except for natural phenomena; most Pagans would characterise the operations of magic as being part of Nature, manipulating the energy in things.
Dawkins also characterises 'pantheistic reverence' as non-belief -- well this is true if he means non-belief in the supernatural. But many Pagans object to the term supernatural, as we are deeply suspicious of claims to something existing beyond the universe.
On page 19, he says that using the term God in a metaphorical or pantheistic sense is wrong because most people mean 'supernatural creator' by the word. No, most Christians, Jews and Muslims mean 'supernatural creator' by the word. The creator in Hinduism, Brahma, may be a creator, but he is immanent, not transcendent (not supernatural). Pagans who do believe in a creator (or more likely creatrix, or in some cases, creators) don't tend to be that interested in worshipping it/him/her/them, regarding it as too big to be interacted with (because if it's immanent in the universe, the universe is an awfully big place, so it must be awfully big too). "Space is big, really big. I mean, you may think it's a long way down the road to the chemist's, but that's just peanuts to space." (Douglas Adams) Anyway, many Pagans refer to "deities" (lots and lots of them) or to "The Goddess and the God" to indicate that they are not talking about God in any Abrahamic sense.
On page 26, he says that "any follower of any religion believes that theirs is the sole way, truth and light". That is simply not true. What about all the many people who participate in interfaith dialogue? What about the Unitarian Universalists, who explicitly say that all religions contain truth (and many of whom are non-theists). What about the Quakers, who say "Be open to new light, wherever it may come from?" What about the Sufi universalists? What about the vast majority of Pagans?
On page 31, Dawkins states that "any creative intelligence of sufficient complexity to design anything, comes into existence only as the end product of an extended process of gradual evolution". I completely agree. But it doesn't rule out the emergence of consciousness as the product of complex systems other than ourselves.
On page 33, he states that Hindu polytheism is "really monotheism in disguise". This is true of some schools of Hinduism, but as Hinduism is non-creedal, there are many many paths within it, some of which are henotheistic, some of which are genuinely polytheistic, and some of which are monist (there is a monad of which the deities are emanations).
On page 34, he states that "theology has not moved on in 13 centuries". Really? What about John Scotus Eriugena, Spinoza, Teilhard de Chardin, A N Whitehead, Charles Hartshorne, Paul Tillich, Henri Bergson, feminist theologians (the Pagans among these are pantheistic), etc etc.
He also quotes Thomas Jefferson, but Jefferson was a deist (believed that the Divine was the first cause and then left the universe to itself). He also claims that Jefferson and others like him would have been atheists if they had lived in a more atheistic time. That seems like special pleading to me. How does he know what they would have believed?
On page 35, he asks, how did ancient pagans cope with polytheological conundrums (like is Thor the same as Thunor or Indra?) Who cares, asks Dawkins. Well, modern Pagans, that's who. There are some "hard" polytheists who are so vehemently non-monotheist that they will not even countenance Thor and Thunor being the same entity. Personally I think they are different cultural overlays on the same social interaction with a natural phenomenon.
On page 36, he dismisses feminist theology with "what is the difference between a non-existent female and a non-existent male?" Since many feminist theologians are pantheists (whom he graciously approves of) this seems unfair.
On page 37, he says that he is inclined to treat Buddhism and Confucianism as philosophical systems rather than religions. In this, he is simply falling into the trap of defining religion by what the West thinks it is, rather than as it actually practised by the rest of the world. Buddhism certainly has practices designed to further the process of enlightenment, which makes it a religion in my reckoning.
On page 46, he says that secularism is the only basis for interfaith harmony - I completely agree.
On page 47 and 48, he discusses the two types of agnosticism, PAP (Permanent Agnosticism in Principle) and TAP (Temporary Agnosticism in Practice). This is an interesting model, but I'm not quite sure where I fit within it. I think that there are some things that are unknowable (what happens to consciousness after death; what it's like to be another person; and what it is like to see from the perspective of the whole universe) and on these I am a PAP. I think there are other things which we do not know now which we one day will know (a scientific explanation for "magic"; whether or not string theory is true; etc.) and on these I am a TAP. Existence of the Divine? Not sure which category I would put that one in. If there is an underlying consciousness to the universe (in a pantheistic or animistic sense), then yes, I think it is possible for science to detect it - but maybe not the very materialist form of science we have now. I guess that makes me a TAP on this issue.
On page 50 he says that he suspects TH Huxley (who coined the word agnostic) was bending over backwards to concede a point. This is special pleading again. He may have been doing that, but unless he explicitly says so in the text, it is only a hypothesis.
Similarly, on page 57, he says that he simply does not believe that Stephen Jay Gould could have meant much of what he said in Rocks of Ages. This is not a rational statement supported by evidence - it is simply a manifestation of Dawkins' prejudice. Why on earth did Gould publish the book unless he meant it (at least at the time; he might have changed his mind later)?
Another useful tool is the scale from theism to atheism on page 50 and 51. On this scale, I am at around 5 or 6 (Dawkins is a 7). But I still think religion is a useful tool for personal transformation, because the process of initiation in Paganism closely resembles the transformation of the psyche outlined in Jungian psychoanalysis.
On page 55, he discusses the concept of NOMA (the idea that religion and science are non-overlapping magisteria). The research I am currently conducting indicates that most Pagans do not agree with the NOMA view (nor does Dawkins).
He further says that science's entitlement to advise us on moral values is problematic; I'm glad he admits this (I'm thinking Oppenheimer here). He then suggests that we cut out the middle man in matters of morality. Quite so - this is precisely what non-creedal religions like Paganism and Unitarianism do. Most adherents of both these religions do not admit of any authority in matters of conscience beyond the self. (And I'm not about to start accepting Dawkins as either a moral authority, or an academic authority on the study of religion; he is far too blatant about having an agenda.)
He also says, well should we pick and choose among the world religions until we find a morality that suits us? No, he concludes. However, there is another possibility - that we use our discernment (an evolved emergent quality, to be sure) to triangulate between them, seeking out points where they agree and attempting to create a synthesis (but still not blindly accepting what they say unless it accords with reason, freedom and tolerance).
On page 58 and page 64, he quotes from a Richard Swinburne (a prominent Christian theologian, apparently). What R. Swinburne says to "explain" the Holocaust is thoroughly disgusting, and Dawkins rightly dismisses it as tosh. I can't believe this is the best that Christian theology has to offer as an explanation for suffering, though. If it is, they need to get some new theologians, and fast.
On page 59, he claims that religions rely on miracle stories to impress the faithful. Well, that's not true of all religions. Many spiritual traditions are based on the idea of personal transformation through various means. If they do not provide personal transformation, adherents lose interest and go elsewhere (but with most forms of Christianity, fear of damnation keeps them involved, which is a thoroughly immoral way to go about retaining members).
On page 60, he starts talking about prayer, but he is only talking about petitionary or intercessory prayer (asking for stuff). What about the type of prayer that is more like meditation or communing with the universe?
On page 67, he effectively declares war on religion, superstition and irrationality. Erm, isn't that a bit of an irrational response?
Not everything has to be rational. Love is irrational. Actually, the emotions and the reason need to work together in harmony. Too much emotion is bad, too much rationalism is bad. There's a great SF story called The Cold Equations, where a little girl stows away on a spaceship, implying certain death for all on board if they don't push her out through the airlock. In the story, she ends up being pushed out through the airlock. It's one of those horrible ethical dilemmas that one hopes would never actually happen in real life - but it serves to show that reason by itself is cold and heartless.
On page 71, he mentions Jocelyn Bell Burnell, discoverer of quasars, but fails to mention that she is a Quaker. (I have no idea whether she is a theist or not, but she does practice a religion.)
On page 88, he discusses whether mystical experiences are all mad, psychotic and delusional. I think it depends on the nature and outcome of the experience. In the Preface, Dawkins says that he sometimes experiences a quasi-mystical oneness with the universe (and he knows that this is not delusional or psychotic). Well, lots of other people have this experience, and it's a wonderful experience. If it promotes greater compassion for others and wonder at the natural world, surely that is a good thing? If on the other hand, you hear voices telling you to go out and kill people, that's not a mystical experience, that is a psychotic delusion.
Dawkins (2006: 103-4) states that there have been 43 studies since 1927 on the relationship between intelligence and educational attainment and religious belief, and all but four found that the higher a person's intelligence and educational attainment, the less likely they were to have religious beliefs. Leaving aside the question of what is meant by intelligence and religious beliefs, my research findings would appear to imply that being more highly educated does not conflict with Pagan views, nor make them less likely (perhaps because Paganism is non-creedal). 69% of my respondents had attended higher education courses, and 29% of the subjects studied were scientific (archaeology, psychology, natural sciences, space sciences, earth sciences, life sciences, chemistry, physics, mathematics, computer sciences, and engineering). Of course, this may be because the sample was self-selecting and not randomly selected; perhaps the more highly-educated would worry more about the compatibility of their Pagan views with science, and thereby be drawn to the questionnaire. Nevertheless, other researchers have noted the predominance of middle class people in Paganism (Luhrmann, 1989: 29; Adler, 1986: 449) and several studies have noted that Pagans are voracious readers, regardless of educational level (Clifton, 2006: 13).
On page 104, he discusses Pascal's Wager, the idea that you might as well believe in God, because if you do and it all turns out to be true, then you'll go to Heaven, and if it's not true it won't have done you any harm; whereas if you don't and it turns out to be true, you'll go to hell. Dawkins very effectively demolishes this horrible and disgusting idea, except that he forgot to say that a God who sent people to hell for not believing in it would be thoroughly immoral, vindictive, and horrible (and Eastern Orthodox theologians have made the same point).
On page 107, he discusses the word "faith" (by which he means blind faith). Most Pagans are very uncomfortable with the word "faith". I regard my "beliefs" as working hypotheses to explain my experience, and so do 38% of the respondents to my questionnaire on Pagans and science.
That's as far as I have got at present. I will write more when I have read more of the book.
To sum up, I agree with his dismissal of the supernatural; I think that "spirits" and "magic" are properties of nature in the same way as consciousness is. I do not agree that religion is about "worshipping a supernatural creator". Pagans revere the divine in Nature. 65% of my sample agreed that deities and other spirits have developed out of our social and ritual interaction with place and space, and 72% agreed that the divine is (or deities are) immanent in the universe. 20% were neutral on this issue. (The ones who didn't agree that the divine was immanent in Nature were also the ones who didn't believe in the divine.)
Bibliography
Adler, M. (1986) Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Boston: Beacon Press.
Clifton, C. (2006). Her Hidden Children: The Rise of Wicca and Paganism in America. New York: Altamira Press.
Dawkins, R. (2006) The God Delusion. London: Bantam Press.
Luhrmann, T. (1989) Persuasions of the Witch's Craft: Ritual Magic in Contemporary England. Cambridge, MA: Harvard University Press.
Monday, May 19, 2008
The Rose
The rose is the flower of Venus and the symbol of love in all its delicious variety. It is symbolically linked to Adonis, Aphrodite, Dionysus and Eros. Greek lovers gave roses as a courting gift to their eromenoi. “So must you beautiful boys arm yourselves with roses,” wrote Philostratus in the second century CE.
According to mythology, Aphrodite trod on the thorns of a white rose-bush when she rushed to succour her mortally-wounded lover Adonis. Her blood stained the petals red, and this is how the red rose came to be. The red rose is sacred to Venus and Aphrodite, who rule over love, life, creation, fertility, creation, beauty and virginity. The open rose is a symbol of the feminine, while the rosebud is a symbol of the masculine, and suggests same-sex love, especially in the Middle East. In a sixteenth century text by Mehemmed Ghazali (d. 1535), the relaxed anus is compared to the “laughter of a thousand roses”, and the closed anus to a “silent rosebud”. In nineteenth-century French bohemian circles, men-loving men were dubbed “les Chevaliers de la Rosette” (the knights of the little rose – the little rose signified the anus). The rose also symbolises the short intense life of a beautiful being who does not bear fruit – the eternal ephebe.
In alchemy, the rose symbolised the Divine Androgyne, and both Rosicrucian and Sufi writings make extensive use of rose imagery. In the Rubai'yat of Omar Khayyam (a Sufi poem), the rose represents the ephemeral nature of life:
Look to the Rose that blows about us---"Lo,
"Laughing," she says, "into the World I blow:
"At once the silken Tassel of my Purse
"Tear, and its Treasure on the Garden throw."
Similarly, in an Irish ballad, the rose symbolises regret at the passing of youth:
'Tis the last rose of summer left blooming alone
All her lovely companions are faded and gone.
In Rosicrucianism, the rose-cross contains the mystic rose as the wheel and the divine light of the universe, and the cross as the temporal world of pain and sacrifice. W B Yeats evokes these themes in his poem, To the Secret Rose:
Surely thine hour has come, thy great wind blows,
Far off, most secret, and inviolate Rose?Yeats also used the rose to represent the Christos in his poem To the Rose upon the Rood of Time:
Come near, come near, come near—Ah, leave me still
A little space for the rose-breath to fill!
Lest I no more hear common things that crave;
The weak worm hiding down in its small cave,
The field-mouse running by me in the grass,
And heavy mortal hopes that toil and pass;
But seek alone to hear the strange things said
By God to the bright hearts of those long dead,
And learn to chaunt a tongue men do not know.
Come near; I would, before my time to go,
Sing of old Eire and the ancient ways:
Red Rose, proud Rose, sad Rose of all my days. The Compass Rose or the Rose of the Winds represents the cardinal directions and the winds, and is used as a symbol of various things in the Cochrane Tradition. The rose is also a symbol of secrecy – the term 'sub rosa' denotes this, and a carving of a rose is hung in council chambers as a reminder to be discreet. In Alchemy, it was also a symbol of wisdom, and the rebirth of the spiritual after the death of the temporal. In Egypt, the rose symbolised pure love freed from carnal desire, and as such, was an emblem of Isis and Osiris (Aset and Ousir). In Hebrew symbolism, the centre of the rose is the sun, and its petals are the infinite variety of life. The Adept's Rose has 22 petals (one for each Hebrew letter and path of the Tree of Life); the inner ring of three petals denotes Air, Fire and Water; the middle ring represents the seven planets; and the outer ring represents the twelve signs of the zodiac.
Essential oil of rose (extracted from Rosa damascena and Rosa centifolia) can be used to purge the vascular and digestive systems and soothe the nerves. It regulates menstruation and is good for genito-urinary infections and as an antiseptic. It is also an aphrodisiac. Rose water reduces inflammation and can be used as an eye bath for conjunctivitis, or in a poultice applied to the temples to relieve a headache. Rosehip syrup is an excellent source of vitamin C. Red rose petals can be used for dyeing cloth, and any colour can be used to make rose-petal wine. Rosaries were originally made of dried rosebuds, and the beads are still carved in the shape of rosebuds.
In magic, the thorns of the rose are used for protection. Rose petals and hips are used in healing magic, and to relieve stress. Drinking rosebud tea before going to bed is said to induce prophetic dreams. Planting roses in the garden is said to attract faeries, and rose-bushes are said to grow best when they are stolen from another garden.
Yvonne Aburrow
Bibliography
Aburrow, Yvonne (1993), The Enchanted Forest: the magical lore of trees. Chieveley: Capall Bann Publishing.
Conner, Randy P., David Sparks, and Mariya Sparks (1997), Cassell's Encyclopedia of Queer Myth, Symbol and Spirit: Gay, Lesbian, Bisexual and Transgender Lore. London and New York: Cassell.
Fitzgerald, Edward (trans.) The Rubai'yat of Omar Khayyam. http://www.armory.com/~thrace/ev/siir/Omar_Khayyam.html
Yeats, William Butler, The Secret Rose.
http://www.infomotions.com/etexts/gutenberg/dirs/etext04/scrtr10.htm
Saturday, May 10, 2008
a stark choice
I just found another attempt to polarise the debate over the existence of the divine (unsurprisingly, in chapter 1 of The God Delusion):
And the debate over whether God is personal or impersonal, ultimately unknowable or fully revealed in the person of Jesus, has been raging for centuries. There is no consensus view of what God means. Even among believers who subscribe to a creed, you will get different ideas of the divine. People have not necessarily always regarded 'God' as a supernatural creator. Some regard the creation as being a constant process, upheld by the Holy Spirit as the Sustainer; some people think it's all a metaphor; and some Pagans believe the immanent divine to be the Goddess, the one who gave birth to all that is. There is also a huge debate over the gender of the Divine (the Orthodox Church, confusingly, has regarded God as genderless since the 4th century, but persists in referring to God the Father).
If Dawkins want to demolish the idea of God, he'll have to demolish all the unique and distinct ideas of the Divine in everyone's heads. The best way to demolish the idea is to replace it with something better, not just replace it with a vacuum.
Actually I don't believe in a creator; if you must have a poetic metaphor for the beginning of the universe, I prefer birth. I believe consciousness to be an emergent property of matter, and not the other way around. But if people want to refer to the Universe as divine, that is absolutely fine with me.
The Nobel Prize-winning physicist (and atheist) Steven Weinberg made the point as well as anybody, in Dreams of a Final Theory:That certainly isn't what most polytheists mean when they refer to a god or a goddess. Also pantheists and panentheists don't regard the Divine as supernatural, i.e. beyond Nature.Some people have views of God that are so broad and flexible that it is inevitable that they will find God wherever they look for him. One hears it said that 'God is the ultimate' or 'God is our better nature' or 'God is the universe.' Of course, like any other word, the word 'God' can be given any meaning we like. If you want to say that 'God is energy,' then you can find God in a lump of coal.Weinberg is surely right that, if the word God is not to become completely useless, it should be used in the way people have generally understood it: to denote a supernatural creator that is 'appropriate for us to worship'.
And the debate over whether God is personal or impersonal, ultimately unknowable or fully revealed in the person of Jesus, has been raging for centuries. There is no consensus view of what God means. Even among believers who subscribe to a creed, you will get different ideas of the divine. People have not necessarily always regarded 'God' as a supernatural creator. Some regard the creation as being a constant process, upheld by the Holy Spirit as the Sustainer; some people think it's all a metaphor; and some Pagans believe the immanent divine to be the Goddess, the one who gave birth to all that is. There is also a huge debate over the gender of the Divine (the Orthodox Church, confusingly, has regarded God as genderless since the 4th century, but persists in referring to God the Father).
If Dawkins want to demolish the idea of God, he'll have to demolish all the unique and distinct ideas of the Divine in everyone's heads. The best way to demolish the idea is to replace it with something better, not just replace it with a vacuum.
Actually I don't believe in a creator; if you must have a poetic metaphor for the beginning of the universe, I prefer birth. I believe consciousness to be an emergent property of matter, and not the other way around. But if people want to refer to the Universe as divine, that is absolutely fine with me.
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