I finally finished David Hart’s high-density theological/philosophical tour de force and refutation of naturalism, The Experience of God: Being, Consciousness, Bliss. It’s absolutely extraordinary and left me re-filled with rekindled my sense of bewilderment over the mystery of human consciousness, amazement at the complex depths of the human quest for bliss, and wonder before the sheer, unexplained existence of the universe.
In particular, I fell in love with a quote near the end of the last chapter (327-28) in which Hart lays out a path for the serious skeptic to travel if s/he is to explore the problem of God:
In my experience, those who make the most theatrical display of demanding “proof” of God are also those least willing to undertake the specific kinds of mental and spiritual discipline that all the great religious traditions say are required to find God. If one is left unsatisfied by the logical arguments for belief in God, and instead insists upon some “experimental” or “empirical” demonstration, then one ought to be willing to attempt the sort of investigations necessary to achieve any sort of real certainty regarding a reality that is nothing less than the infinite coincidence of infinite being, consciousness and bliss. In short, one must pray: not fitfully, not merely in the manner of a suppliant seeking aid or of a penitent seeking absolution but also according to the disciplines of infused contemplation, real constancy of will and a patient openness to grace…no one is obliged to make such an effort; but, unless one does, any demands one might make for evidence of the reality of God can safely be dismissed as disingenuous, and any arguments against belief in God that one might have the temerity to make to others can be safely ignored.
That quote then reminded me of a post I had written a year and a half ago, which, for what it’s worth, I include below.
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I heard a lecture yesterday by an eastern Orthodox theologian which contained a plethora of fascinating insights into the “spirituality over religion” (SOR) craze in the West.
Too many insights to capture in this brief post, but his main argument went something like this. The love of spirituality, when it is set in opposition to organized religion, usually revolves around two focal points: (1) extracting and abstracting the spiritual life from the messiness of particularity that attends the real-time human quest to love God in a dysfunctional human community; (2) seeking out primarily individual, autonomous, self-legislating fulfillment in a cosmos devoid of inconvenient, hard ethical truths, given by a divine Legislator, that give ascetically honed shape to the life of a religious practitioner. In regard to the second point, he argued that the spirituality without religion movement prescribes thin, vague and soft ethical principles that are easily adapted to individual preference and radically relativize truth, while spirituality within religion prescribes thick, specific and hard precepts, counseling clearly defined virtues and forbidding clearly defined vices that challenge the individual to be shaped and informed by the given-ness of truth.
It was far more sophisticated than that, but that’s the gist.
Do Faith, then we’ll talk
At the end of his lecture, he shared some advice he gives to the market-place agnostic spiritual-but-not-religious “seekers” who come to him to inspect Orthodox Christianity — who are attracted to Orthodoxy initially, he said, because it seems to them exotic and, they hope, is sufficiently “misty” to offer ample room for their quest for an autonomous faith. He said that he happily entertains their interest, but will not engage in substantive “heady” conversations about the faith until they first agree to do what he asks. Listen to his spiel:
For six months, try this. Pray to God every day, even if you don’t know who — or if — he is, and simply say in the space of 5 minutes of quiet silence, ‘O God, guide me.’ And then listen. Show up here at church every Sunday for the Divine Liturgy and just stand there, pay attention without analyzing or criticizing. Read from the New Testament for at least 15 minutes every day, beginning with the Gospels, and read very slowly; again, without analyzing or criticizing. If you are presently involved in sexual activities apart from marriage, stop for these six months. The same goes for alcohol abuse or drug use. Give some alms to the poor so it hurts some. Then after those six months we can talk about what you experienced, and I will try to answer all your questions.
Otherwise, you’re not really serious in your quest and it’s all a game of the mind.
He said in his experience over 50+ years of priesthood he has never once seen the successful completion of this experiment fail to effect a radical change in opening the skeptical seeker to Christ and his Church.
But, he added, the majority of those whom he confronts with this challenge “walk away sad” as they are unwilling to invest the effort. Like Herod, they want to be titillated by a quick fix, not converted.
“I dare you,” he once said to a young woman, “give Christ a try.” “She did, and,” he said, “she met Him.”