In our everyday state of mind the mind inhabits the body, identifies itself with the body, and looks out upon the world from within the body. Certain Eastern religious texts, as I interpret them, offer an alternative state of mind. The mind takes a step back. It temporarily abandons the body and its cares. The mind’s eye looks at the body the way a disinterested scientific observer looks at specimens. This is the first step. Then, the mind takes a second step back. Now it looks at the mind itself the way a disinterested scientific observer looks at specimens. The mind divides itself into two components, an observing component and an observed component. The observing component strives to attain the highest degree of scientific objectivity in its observation.
The idea of objective scientific observation of the self is certainly not confined to Eastern thought. Descartes, for example, questions whether his senses might be deceiving him, whether the apparent world might be a grand illusion. The state of mind from which Descartes’ arguments are offered cannot be the ordinary one where the mind inhabits the body and looks out upon the world. The state of mind that can cultivate Cartesian doubt is one in which the mind looks upon itself as an object of study. This, I submit, differs little from the state of mind proposed by Buddhism.
Another exemplary attempt at scientific self-observation in the West can be found in Freud’s early writings on the psychopathology of everyday life. Although Freud would later focus his attention on his patients, he began his career with a rigorous scientific attempt to observe the self. This probing of one’s own mind to discover its psychological secrets, I submit, differs little from the probing of the mind suggested by Buddhism.
A scientific state of mind is a state in which we never accept a premise because it is comforting or convenient. In fact, comforting or convenient beliefs must be subjected to an even higher standard of scientific scrutiny, since we know the mind has an irrational tendency to favor them. All the world’s religions include a demand to sincerely strive to discover the truth and bear witness to the truth. This means that all the world’s religions contain within them the intent to demythologize themselves and become scientific.
Every working microprocessor is a tangible refutation of magic, mystery and miracles. Technology relies on a world that is consistent, knowable and predictable. Every time you turn on your computer, you testify to your belief in the invariance of physical laws . The science behind our technological marvels would not exist without a scrupulous intellectual conscience, a strict mental discipline that never allows itself any belief not supported by clear and compelling evidence. It is illogical, one might even say hypocritical, to believe in magic, mystery and miracles and at the same time rely on the technological universe we have created.
This doesn’t mean that we must abandon religion, but rather that we must strip it of its incorrect scientific claims, and leave only its moral core. It is far more difficult to love my neighbor as myself and bear witness to the truth than to believe in an outdated science. We can hardly be surprised that most practitioners of religion leave the hard things undone and focus on the easy things. The founders of the world’s great religions showed us how to demand something higher from ourselves. But instead of following their example, we put them into a heavenly realm apart from us. We revere them. And we completely disregard everything they have taught us.
A demythologized religion, on the other hand, presents its founders not as gods but as philosophers, and treats their philosophy not as an antiquarian artifact but as a serious contemporary contender in the question of how to live. The world’s great religions ask, for example, is it sufficient to obey the law, and allow myself to be as arrogant, selfish and spiteful as the law permits? Or does morality require cultivation of modesty, kindness and mercy as well? Shall I strive for gratification from material things, or by cultivating intellectual and moral virtues?
The world’s great religions provide clear answers to these questions and very compelling arguments for their answers. We do ourselves a grave disservice by failing to separate these compelling moral arguments from the outdated science that happened to prevail at the time they were propounded. Because religion’s demands for modesty, kindness and mercy are mixed in with flaky beliefs in magic, mystery and miracles, we suppose that modesty, kindness and mercy must somehow be flaky virtues. And we’re left believing that the only real, scientific virtues are hard-hearted prudence and cunning calculation.
Even if someone were to reinvent the virtues propounded by the world’s great religions and present them in terms utterly free of superstition, this wouldn’t be sufficient. Because of the contingencies of history, we will always associate these virtues with religion. Unless we confront the emotion-laden historical baggage they carry with them, we will never take them seriously, no matter how scientific the jargon in which they are expressed. If we want to rediscover modesty, kindness and mercy, it will not be by ignoring their history, but by studying their history more intelligently.
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