I finished the essay on the philosophy and anthropology of religion, called “Religion and the Modern World: Towards a Naturalistic Panentheism,” that I posted last week in rough draft form.
Here is the conclusion:
A naturalist panentheism builds its case for the existence and importance of God not upon logical or sensori-empirical proofs. Rather, the evidence for God, it can only be suggested, lies for the most part buried in the prediscursive silence of the human heart, which William James claims is “our deepest organ of communication with the nature of things” (TWB, p. 62).
This non-sensuous perception of the divine’s presence in and influence upon the world is the reason for religion. Human beings cannot help but overflow with the desire to worship the wisdom that has created and shaped the nature of all things. This worship, when ideally expressed, becomes the play of spirit with itself. A planetary awakening to the true, cross-cultural nature of the sacred would require nothing less than the widespread transfiguration of individual consciousness to a form historically experienced only by a few contemplatives and mystics. Given a clear vision of the divine-human-cosmic connection, our civilization may gain the reinvigorated spirit of adventure it so desperately needs.
“God is the fire within me,” writes Angelus Silesius,
“and I am the light in him. Do we not belong to each other intimately? I am as rich as God. There is no grain of dust that I do not have in common with him; dear people, believe me…God loves me above himself. If I love him above myself, I give him as much as he gives me…The bird is in the air, the stone lies on the land, the fish lives in the water, and my spirit is in God’s hand…If you are born of God, then God flowers in you, and his divinity is your sap and adornment” (CW, 1:11-80).
Materialistic anthropology reifies the non-discursive experiential origins of religion, back-grounding its true sources by drawing our attention away from the meaningful ambiguities constituting perceptual reality. It directs us instead to a simplistic definition: “a set of beliefs in the supernatural.” This definition of religion produces epistemic closure, a closure effecting how both contemporary religious and secular people think about their lives and the world. Theories and other verbalizable “beliefs” about reality overshadow and conceal the complex (but still common!) experience of incendence that comes along with being born and dying as a human being.
“Stop!,” continues Silesius,
“What are you chasing after? Heaven is within you. If you are looking for God anywhere else, you will always miss him” (ibid., 1:81-82).
The religious impulse is central to human life and provides the moral foundation for civilization. It is of our nature as human beings to be “spirits in God’s hand,” to be participants in the heavenly economy of love while alive on earth. The old concept of religion, wherein God is a thing to be believed in, must be re-conceived in light of the cosmotheandric revelation of today: God is a Self to be experienced, and heaven an earthly paradise.