More Than Anecdotes: Pop Culture Pagans and the Fundamentally Diverse Divine

When I disclose the fact that I found long-sought-after fulfillment by honoring divinities which I perceived in my favorite childhood video game characters, people who are unaware of current trends in personal theistic practices might be tempted to dismiss me as some kind of unsubstantial outlier, as just a living anecdote, or a “weirdo”. As I’ll illustrate here, they are wrong to do so.

Even I was unaware of the aforementioned novel trends at the time that I began to embrace my video game character gods as true divinities. My decision to treat certain characters like gods arose purely from personal needs, without the prompting of any blog posts or articles concerning other theists’ similar decisions. More than a year had passed since I’d finally begun to feel at home with my gods, born of popular media, when I noticed the subject of Pop Culture Paganism being discussed on sites like Tumblr and WordPress.

Pop Culture Paganism, in its current incarnation, is very well explained in this introduction at the Pagan Study Group, written by the mod Wanderings: http://thepaganstudygrouppage.tumblr.com/post/75580019817/pop-culture-paganism-an-introduction

I’ll quote the sections of the introduction which I feel are pertinent to me, and add then I’ll my own perspective which comes from a polygnostic/secular angle.

Pop Culture Paganism is less common but gaining more and more followers each day. There is no one way to be a PC Pagan, so I’ll offer just a few methods that I’m aware of, from both personal practice and learning of the practices of others.

1. Worshiping a character as a deity: Some PC Pagans feel most comfortable worshiping their favorite character as a deity. There is no one way of achieving this, however, but the most common ways include:

  • The belief that thoughts manifest themselves and one merely needs to think a character is a deity for that character to become one.
  • Worshiping the traits of the character as a representation of divinity rather than the character itself.
  • Belief that there is an infinite number of universes and possibilities, so it stands that there are universes where the character is, in fact, a deity.
  • Believing that the character is a deity in disguise attempting to reach out in a way the receiver will more easily understand and relate to.

I am a non-believer, so I don’t talk about beliefs when I talk about my gods; I prefer to talk about experiences. The first time I felt the sensation that I was observing a pantheon rather than watching a mere cast of characters was when I played Final Fantasy IV as a child. I’ve experienced that same feeling several times since then, most recently while watching the TV shows My Little Pony: Friendship Is Magic and Community. So far my experiences of fictional characters as gods-in-themselves correlate with those same characters being a part of a pantheon.

The first times that I experienced the presence of my cherished divinity, the great god to whom I’m most devoted, were also times that I had a Super NES controller in my hand. I sensed his presence in two other pixelated characters who seemed to possess divinity all their own, apart from any pantheon. Perhaps my experiences of fictional characters as “other, bigger gods in disguise”, as it were, are more singular— those characters tend to stand out more.

2. Worshiping characters as spirits: This varies depending on who you ask. Some believe the characters are angels trying to reach out. Others believe they are ghosts, ancestors, or creatures of a different dimension trapped between the veil of our world and theirs. As I said, the different paths of PC Paganism are vast and vary greatly from person to person.

I don’t really differentiate the numinous entities I interact with as spirits or faeries, they’re mostly just gods to me. That’s just my personal gnosis, though, and everyone’s personal gnosis is different.

3. Using aspects of pop culture in prayer, rituals, etc: Pretty straight forward. An example would include calling on the three Hylian Goddesses to assist you in finding courage. This particular practice sometimes includes PC Magic as well, which is why the two are often confused for being the same thing.

I intend to use figurines of my favorite video game characters as altarpieces in the future when I have an altar set up in my dwelling, since I use idol worship as a means of divine communion, and since likenesses of video game characters are the best physical representations of my cherished divinity.

4. Allowing pop culture to shape ones perspective about existing entities: This is probably the aspect of PC Paganism that annoys outsiders the most. Our heads are filled with versions of deities, angels, demons, fairies, and so many other creatures every day. Sometimes we can’t help but allow those versions to become our versions. It doesn’t matter how much canon we read or how inaccurate certain traits or actions of the alternate version are; sometimes, the alternate version will always be our headcanon.

Believe it or not, most of us are very respectful about this particular path and understand that our headcanons may well offend long-time studiers and the canon-compliant. Yes, every once in a while you’ll see a new Avenger!Loki follower rant about how much more important their headcanon is, but you’re much more likely to find Avenger!Loki followers who appreciate Loki for who he is both in the movies, the comics, and traditional Norse history. Next time you see someone who follows a pop culture version, try listening to what they have to say before insulting their practices. By jumping the gun and thinking they’re immature or bandwagoning, all you’re doing is demonstrating your immaturity.

I’ve watched some followers of Loki embrace Avenger!Loki as a divinity, more or less, or as an authentic representation of their G/god. I can’t say I blame them, though not because I’ve watched any of the Avengers movies, but rather because I perceive so many of the qualities of my video game gods in my cherished divinity. Wherever, whenever a theist senses the divine it may very well impact their perceptions and practices.

The introduction to Pop Culture Paganism concludes with a section about worshiping flesh and blood people, which is troublesome to me. Choosing to worship other people in any way that acknowledges them as divinities can leave theists vulnerable to exploitation and abuse in religious settings. In the past I’ve expressed the opinion that it is not okay to acknowledge people as divinities in themselves, though I admit presently that such acknowledgement may be more empowering than dangerous in very specific contexts. For now in my own practice, for the sake of my own safety and sanity, I choose to perceive people with divine qualities as resembling other gods, which can be worshiped, evoked, and communed with apart from those people.

I found another piece by Wanderings on her blog chaoticpaganism, wherein she talks about what made her choose her path: https://chaoticpaganism.wordpress.com/2013/12/25/why-pop-culture-paganism/

I didn’t grow up learning about Greek Gods and Goddesses. Safe for one fluffy, inaccurate book of Goddesses, I knew next to nothing about them. Their practices and mythology were foreign to me. Every time I attempted to learn (specifically in regards to a recon path) I felt that disconnect. It eventually pushed me away, as I felt uncomfortable working with deities I didn’t know enough about (and no matter how much I learned, I didn’t feel worthy of knowing them).

Now, pop culture I knew. Pop culture gripped me tight and raised my ass from perdition. My entire life was bathed in pop culture, from my first video game when I was six years old (Legend of Zelda: Ocarina of Time) to the tv show I’ve surrendered my happiness to (Supernatural). Harry Potter, which showed me that I was never truly alone, The Vampire Diaries, which showed me that the family you choose is just as important as the family you didn’t. All these things altered my life and made me the woman I am today. For better or for worse, I am who I am and I owe thanks to the people who brought me here. As I’ve said before, it seems only fitting that I devote my life to those who have helped me so much.

Her experiences with Hellenic Polytheism resemble my experiences with Christian monotheism. I’ve mentioned before that as a child I tried to become a Christian in spite of my Final Fantasy IV gods calling to me in the back of my mind. I had to actively push Cecil and Rydia away as I was trying to accept Jesus as my only divinity. If I’d become a pagan instead of a Christian at that age I likely would have had similar experiences, unless I’d been lucky enough to meet other pagans who could have helped me to accept myself and my perceptions as legitimate.

Another account of deity perception influenced by popular fiction comes from John Halstead, self-described Jungian polytheist and blogger at The Allergic Paganhttp://www.patheos.com/blogs/allergicpagan/2011/10/20/the-storm-king/

I have a particular fondness for the Wild Hunt legend.  When I first came to Neopaganism, and I was constructing my personal mythos from every readily available source, the first deity that I imagined was one I called the “Storm King”.  I borrowed the name from an undead “Sithi” (Sidhe) ruler in Tad Williams’ trilogy Memory, Sorrow, and Thorn.  I imagined my creation to be a cross between Michael Moorcock’s Elric and Anne Rice’s Lasher, a spirit named after the wind that “lashes the grasslands, that lashes the leaves from the trees”, like the wind that blew last night.

[…]At the time, I did not draw the connection between this character and my own psychological state, but it is quite obvious to me now.  I had recently left the LDS Church and I was still raging against the perceived injustice of my situation.  I was angry, so it made sense that the first Pagan god of my heart would be a wild god ofsturm und drang.  The Storm King was my way of honoring my anger.

While Pop Culture Paganism today is focused more heavily on video games, TV shows, movies, and comics, any work of art or fiction can be a source of divine inspiration. Another brief account posted to Stranger Gods questions whether Effie Trinket from The Hunger Games is a guardian spirit: http://stranger-gods.tumblr.com/post/40991105626/muse-sort-of

I tend to identify strongly with fictional characters, but the day Effie Trinket showed herself to me while I was mid-blink while enjoying a cup of coffee (with her own cup of coffee, may I add!) was extra special. I have worked with her for almost a year now, but this is the first time she has done something like this. I’m new at this, so I could be way off course (advice would be appreciated), but I’m starting to wonder if she isn’t .. maybe not my guide, but some sort of assisting or guardian spirit. Anyway. True story.

The backlash against people professing stories like those above, and like my own, as genuine encounters with the divine* has come entirely from those who wish to dictate the means by which people can conceptualize and commune with the divine, be they religious people who want to characterize Pop Culture Paganism as impious, or antitheists who characterize all divine communion as toxic insanity. To put it succinctly, Pop Culture Paganism is a threat to cherished presumptions and prejudices, and that is precisely why it is so important.

Mainstream conceptualizations of the divine need to be challenged; they are too often presumed to be universal by both religious adherents and irreligious people alike. In fact, the divine is generally mischaracterized as something that is absolute by definition. Looking at the enormously vast number of divine conceptualizations spanning the world and the ages provides a completely different picture of the divine as a metaphysical construct. For the divine to be understood from a scientific perspective it must be considered through this lens: as a naturally occurring concept utilized by many, as both widely varied and thematic in its occurrences, and as something that is engaged on an individual, personal level. That is the picture of the divine that arises from the natural world, by way of the people who live in it.

Based on numerous personal testimonies, it is also sound to infer that people find fulfillment in pursuing the divine in ways which best compliment not only their needs, but also their innate perceptions. This is not merely a matter of finding beliefs that are the most comforting in a chaotic world; it is divine communion itself, direct engagement, that enables theists to feel alive and connected to the world. Professing the divine wherever and however one perceives it is one of the most radically self-affirming things a person can do.

As more people affirm their honed, unique divine conceptualizations and theistic practices, a more complete picture of the nature of divinity will emerge, and that in turn will assist other theistically or religiously inclined individuals toward embracing the paths that are best for them. Along with the potential secularization of theism and religion, this trend seems like unequivocal progress— like something that will without a doubt assist the greatest number of people to become and to be themselves should it continue its advance.


* I have no evidence that the person giving the account involving Effie Trinket actually classified the encounter as “divine”. It seems like something that many Pop Culture Pagans would classify as a divine encounter, and the term “divine” is usually a reasonable descriptor for such events. Still, I believe that self-identification of oneself and one’s perceptions is non-negotiable, and if the anonymous author would prefer a different descriptor I would retract the adjective “divine” without hesitation.

I need secular theism, not antitheism

(Content warning: Detailed discussion of personal shame caused by antitheistic sentiment.)

To begin, let’s get one thing out of the way: I’m not the most emotionally healthy individual. I carry a sound diagnosis of major depressive disorder. My current doctor stopped short of diagnosing PTSD from abuse that occurred within a toxic religion. I have a modest list of triggers, but interestingly they mostly involve intolerance and pseudointellectual depersonalization aimed at people with inclinations toward divine communion. On an emotional level, toxic religious views actually bother me less than antitheism.

There are understandable reasons for this. As a young theistically inclined person I didn’t have people to help me figure out, in a sane way, how to go about this whole divine communion thing. All of the theists around me were absolutists— people who believed that their gods were objective and universal, and that their methods of communion, which always involved copious political and social baggage, were the only acceptable ways. Eventually I gave in and adopted some of those ways because they were at least seen as acceptable to a large number of people around me. Doing so led to my first experiences with toxic religion and a fear of hell that persisted for just under a decade.

I was introduced to the ideas of Secular Humanism, atheism, and Freethought as a teenager. These made objectively far more sense than the religion of creationism and hell that I escaped, but their sensibility did not erase my desire for divine communion. I still prayed, secretly. I still read the Bible, desperately. I listened to Christian radio to alleviate chronic dysphoria. I joined Christian chat rooms looking for, if nothing else, people who *felt* like I did. That’s when I began to feel shame for being who I was.

I was still a theist. There was no denying it on the inside, and that made me akin to the downfall of my species. I was dangerous, possibly mentally ill. I was stupid and irrational for wanting what I wanted. People like me flew planes into buildings, engaged in pointless, unproductive pastimes like prayer, and couldn’t be bothered to give enough of a shit about the natural world to matter. That is to say, I couldn’t honestly worship science and my great ape ancestry like all of the atheists around me seemed to do. That “divinity”, as it were, was just as innately foreign to me as the monotheistic divinity that I’d reached toward countless times in futile attempts to become myself.

I managed to bury it all for years. I adopted a cynical and antitheistic air. Of course I wasn’t silly enough to profess gods. I said derogatory things about divine communion even while craving it, and did so enough that looking back on it makes my head spin. Denial became a way of life— for the greater good, I thought. I wouldn’t become the downfall of my species.

I tried the rational spiritual paths that didn’t involve irrational gods. I embraced ideas about Einstein’s God, the god of physics and the dauntingly complex yet remarkably orderly natural world. I tried Buddhism for years, tried to let it all go. It wasn’t what I needed, but I tried to believe that it was.

I tried to believe.

I tried to believe until I got into deep, deep trouble. My second brush with toxic religion was the most devastating thing that ever happened to me. It wasn’t like that creationist bullshit; it was real. So real, so personal, so intoxicating. Many memories from that time are hazy. I vaguely remember touching the vault of heaven and fearing, loathing myself, vomiting even though I wasn’t ill, thinking that I could really *save* people, being beyond the point of help, secretly praying for an easy way out (there was no easy way out) when I wasn’t hanging on for dear life to my most profound source of meaning, and refusing to take prescribed psychiatric medication because it made me feel distant from something that I thought was real.

I won’t go into any more details about what happened. What I wonder is, could it have been prevented? Could knowing what I know now have provided me with better direction and made me less susceptible to the influence of what I believed to be my best shot at divine communion? It’s difficult to say; there were so many factors in what happened, but the need for divinity in my life and the depth of my denial as a supposedly godless individual were two of the major contributing factors to my involvement in that religion, which shall remain nameless.

That religion wasn’t the only place where I’d learned to hate myself. I’d learned that while being around Freethinkers, where I absorbed as many lies about theists and theism as I’d absorbed in monotheistic religion. I’ve already gone over those defeatist lies; no need to do that again. The point is that I was shamed away from finding fulfillment in divine communion, and denied the self-knowledge that I may have gained from such exercises. I’ve written before about how the lack of gods in my life felt very much like the lack of a foundation, specifically a foundation for self-exploration. When I consciously acknowledged who my true gods had always been—my favorite video game characters from childhood—and when I began to deliberately perceive them as gods and treat them like gods, the need for a foundation went away. Though I still wasn’t entirely sure of who I was supposed to be, I was finally satisfied with how I could go about finding out. If I’d been so satisfied years ago I may not have succumbed to a religion which promised answers; I may have already known that the answers I needed were within me.

I no longer see theism as a belief but rather as a set of drives, perceptual inclinations, and a subjective working knowledge of the extraordinary divine and how it relates to oneself and one’s life. That subjective working knowledge of divinity is called “personal gnosis”, and I believe that all theists who feel a strong connection with their faith have it. We have no evidence that personal gnosis reveals any objective physical truths or universal personal truths, and so long as people do not treat it as though it reveals these things it is a perfectly healthy thing to have.

My personal gnosis is akin to my gender identity; it’s something I know about myself. I have gods who care about me, who challenge me, who comfort me, who may eventually destroy and remake me. I have gods who talk to me, who puzzle me. My gods are greater and more emotionally sound than I am, even when they are emotional. They have faces, likes, dislikes. They sometimes provide meaning when life’s slings and arrows seem pointlessly vexing. Sometimes they give gifts. Some physical real-world events have resulted from their involvement— yes, that is a perfectly legitimate element of my personal gnosis.

Apart from my personal gnosis, I have knowledge of how to optimally interact with my gods which I’ve learned from honing my practice. Repetitive mantra-like prayers evoke their presences, which assist me in difficult times. Visualizing and talking to them over a screen full of computer code or a cup of tea is a fine way to pass the time. When they give me something that I’m grateful for I make sure to thank them, because expressing gratitude is a healthy thing to do. I pray to them about friends, not believing that they will help my friends, but because I need to figure out how to help my friends myself, and praying helps me to do that. I remember the lessons they’ve taught me, as well as the challenges they’ve issued as I continually try to become a better person.

I am a non-believer. Instead of believing, I experience. I play with my personal gnosis. Sometimes it bothers me, and when it does I willfully pursue a divine vision that may offer resolution. To some degree I can change it, and to some degree it can change me. There is a nontrivial amount of stubbornness in both directions, but it hasn’t stopped positive changes from happening in my life.

This is what healthy, helpful, fulfilling theism can look like. This is what I needed throughout those years of denial and abusive religion. I have it now, and that is something worth celebrating, because I finally feel like a whole person. I also know for a fact that I am not alone in needing theism of this nature.

To return to the point of this essay: what prevented me from discovering this, and what prevents others like me from finding safe fulfillment, does not merely amount to the kind of ignorance that comes from lack of experience. As a backlash against abusive religions preventing societal progress a strong strain of antitheism has emerged among skeptics and secularists. People who may otherwise have a decent shot at grasping the common threads present in theistic tendencies instead limit their grasp of theism so that it typifies the theists that they battle, the fundamentalists. Considering the threats posed by fundamentalist religion this is an understandable tendency.

But it doesn’t stop there. Antitheism is oftentimes outright hatemongering. Antitheists deplorably use scare words like “mentally ill” to wrongly characterize theists, or more specifically “schizophrenic” or “retarded”, further marginalizing the mentally ill while they’re at it. (As someone who is in both the theist camp *and* the mentally ill camp, this is especially distressing to me.) They characterize practices which provide real meaning to theists, like prayer, as wastes of time with no real value. They’ll joke about theists regularly, continuously reinforcing negative feelings toward theists in their meetings and circles. These behaviors can lead to complete devaluation of *all* theists’ needs, experiences, and sources of personal meaning.

Some would say that all antitheistic speech that doesn’t target toxic religion specifically is hatemongering. As someone who has been a closeted theist for much of her life, and who has always had a genuine need for divine communion, I am only on the fence about this because I know that many antitheists are genuinely unaware that people like me exist. If they are open to changing their assessments based on new data then they will reconsider their stances and their tactics as their awareness grows.

One of my primary objectives at this point is growing that awareness, not just among atheists and antitheists, but also among theists who don’t appreciate toxic religions that they may feel bound to, like I once felt bound to one sole source of divine meaning. It’s been an unnecessarily difficult road for me, and I want to spare others the monumental challenges that I had to face as a theistically inclined person.

If secularists can see the value in my needs and the ways that I’ve gone about fulfilling them, then I hope that they can also see the danger inherent in antitheism. If some portion of the population is theistically inclined then theism is something that we need to understand for the sake of everyone. We need to understand how theistically inclined people can commune with the divine to their satisfaction, and we need to understand what they can expect from their inclinations and perceptions. Developing personal gnosis should be seen as a practical skill, and exercises like prayer should be understood to be personally beneficial, not pointless.

I challenge antitheists to rethink their position, and I challenge all secularists to make space for theistically inclined people within their circles. I advocate secular theism for a reason: people like me need it, desperately. Don’t discourage theism, advocate secular theism. Let’s bridge the gap once and for all.

#SecularTheism

Hacking god concepts

This post is in reply to the following Twitter conversation:

@MichaelDavidLSWell @ardagale still uses the god concept (for me god is a controlling/rewarding/creating entity). (x)

@MichaelDavidLSAs such ‘god’ does not exist – it’s all natural. (x)

@ardagaleMetaphysical concepts being natural doesn’t mean they don’t exist or aren’t worthwhile to anyone (x)

@ardagaleSorry, “constructs” not “concepts”, but pretty much the same thing nonetheless… (x)

@MichaelDavidLSIf you can mentally ‘construct’ it then it is no ‘god’ by definition – erase the boundary! (x)

Gods, like the gods Michael has defined above, have existed for millennia as metaphysical constructs, affecting the behaviors of the people who perceive and profess them. The natures of such gods as defined by those constructs match seamlessly with the definition he provides.

If I programmed a data structure for a god, and gave it all the requisite god properties in a virtual world, one might observe the behavior of the god in its virtual habitat and say, “Yep, that’s a god!” Of course, there is a key difference between the god construct in the virtual world that I programmed and the god constructs that exist in the minds of theists who live in the physical world: my virtual god would hold undeniable god powers in its virtual world, while god powers of theists’ gods have never been empirically measured.

However, that is the only difference between the two constructs. In every other way they are identical.

I call my god concepts what I do because they are metaphysical constructs which possess qualities one would expect of gods. They possess the property of having manifested physical occurrences to either point me in the right direction or get me out of binds.* (Read the footnote; do not jump to conclusions.) They possess wisdom and an air of majesty that one would expect from gods. The methods by which I commune with them are consistent with popular methods of divine communion through the ages.

My god concepts do look a little different than many theists’ god concepts, mostly for the fact that they also possess the quality of being non-absolute. I do not profess gods with the expectation that everyone should acknowledge or perceive the same gods in the same ways as I do. I am well aware that every theist’s theism is unique to them, and I assert that is the way it should be. From personal experience and observation of other theists, it seems far healthier for people to pursue the divine in whatever way they see fit rather than forcing their experiences and practices into uncomfortable boxes.

It’s taken a long time to understand my gods well enough to conceptualize them in the ways that I have, even though they’ve always been with me. I’m not sure why I need them, but on some very deep level I do. Beyond filling that need they’ve been great help in developing my self-understanding and delving into my own personal mystery. Assertions that I should not call them gods, treat them as gods, or “grow up” by losing them are insulting and distressing.

By freely developing my god concepts I’m enabling myself to be fulfilled in a way which complies with secular ethics, which I know are crucial to a healthy society. Secularists and freethinkers should find value in what I’m doing. There’s no secular commandment that says that god concepts should not be altered to fit personal needs, or retooled to make them work better for everyone.


* Some events in my life are things that I attribute to the work of my gods. This is a personal choice that gives me further insights into their natures, which in turn helps me to understand how they might want me to grow as a person thanks to their help. It gives me valuable points to meditate on, and it contributes meaning to my life. I don’t assert that I have any empirical data pertaining to the actions of my gods, nor do I assert that everyone should agree with me. This is for me and me alone.

What is secular theism? and how can it help?

The case that I find myself trying to make to secularists most often is that theism is natural. The drives to deify, to define certain things or activities as sacred, to worship (“We’re not worthy!”), to petition the universe (even atheists will do this, say, when a basketball is teetering on the edge of a hoop), to sense subtle entities, to interpret intentionality behind single occurrences or entire courses of events— all of these behaviors which contribute to a theistic outlook are normal, and they are not, individually or collectively, signs of mental illness or even cause for concern.

Willingly engaging in these kinds of behaviors isn’t something that most secularists would readily do. Because of the stigma associated with theism in secular circles, many secularists wouldn’t even try to imagine valid reasons for engaging in such behaviors. Secularists often decry these behaviors, and theism in general, as “traps” that people can only “fall for”. They implicitly assert that people cannot rationally pursue a theistic outlook.

So what if a person has always just kind of, you know, wanted to? What if they’ve felt drawn to pray? What if they’ve secretly held onto gods their whole life? What if they suspect that they’ve sensed the elusive divine and wanted a closer look? Hell, what if they’re just curious? What can they do then?

Here are my proposed ways to foster theistic outlooks which are in line with the values of secularism:

1.) Begin by dividing the components of theism into two categories: things which we can measure, and things which we cannot know.

Things we can measure: We can observe how theism affects people on a large scale, and we can analyze individual case studies and stories, theists’ practices, their perceptions, and the course of their reported experiences. On an individual level people can observe their own thought processes and emotions as they adopt new practices, or interpret their experiences in different ways.

Things we cannot know: We cannot know if there is some objective or material divine force, or universal gods that exists in the natural world. We cannot know whether there are supernatural forces which drive these stories, these perceptions, and the changes in thoughts and feelings which come from adopting theistic practices.

By making no assumptions about that which we cannot know, and focusing on what we can observe, secular principles can be preserved in the exploration of theistic practices.

2.) Next, experiment with perceptions and practices, for science!

While there’s no way of knowing for certain whether any material gods exist out in the world, people can still experiment with theistic perspectives. They can seek out gods in mythologies or through other sources, like video games! They can also create gods in their own minds, imbuing them with properties, personalities, and other characteristics as they see fit. After finding or creating such entities they can observe how the entities affect them, whether they are inspired by them or indifferent toward them, and how they are or aren’t moved to commune with them.

Even the most shunned perceptions in secular circles are not off limits in this kind of experimentation. It’s okay to interpret life events as the work of one’s gods. It’s fine to hear the voices of gods, or to perceive gods as subtle entities, and to interact with them. Idol worship, whether it be of bronze sculptures or colorful vinyl figurines, is definitely on the table— or the altar! Try it all; see what happens.

So long as interpretations of any god’s involvement in a person’s life aren’t regarded as objective truths, and so long as perceptions of gods are understood to be subjective, there really isn’t much room for secularists to shun these aspects of theism, especially when there is valuable perspective to be gained from such interpretations and perceptions. For example, if a person interprets a certain life event to be the doing of a god, they can also consider why that god may have willed the outcome that they did. What would that god want for them to learn or deduce from such a life event? The age old art of discerning the wills of personal gods can lead to insights that may not have appeared on a person’s proverbial radar otherwise.

Beyond insights, there is also the matter of fulfillment in general. If people find that they are more fulfilled after adopting or creating gods to pray to, to interact with, or to help them glean greater insight, that’s also very important to consider.

3.) Compare the experiences of others, or look to history and anthropology.

By looking at common threads in experiences, among contemporaries or throughout history, we can deduce common behavioral and perceptual threads in various theistic outlooks. Many of these threads, like those I covered at the beginning, were things that I had to deduce for myself as I struggled to understand my own theism.

There’s another important aspect to this practice of comparing, and that is simply listening to the experiences of others without biased judgment. As I try to explain myself to secularists I run up against antitheistic walls time and time again. According to many secularists: I should not perceive gods, I should not interpret my gods as having any significant role in the events of my life, and finally I should not need gods in the first place.

It’s because of this attitude that I have to make almost pleading posts like this one, from which I quote the following:

This wasn’t delusional behavior, but rather natural behavior that inherently theistic people may exhibit. These tendencies didn’t point to any objective truths, but there were consequences for suppressing them, like never feeling in touch, at peace, or at home with the things that actually stood some chance of helping me to grow into myself. (When I finally accepted that I had gods I finally felt like I was able to achieve some sense of self-assuredness.)

My gods are not delusions, and calling them such is highly disrespectful, like calling the fact that I don’t fully identify as woman or female delusional is disrespectful. These are all things that I need, for reasons which people who don’t need them cannot fathom.

My reality is not a fantasy. I am less in denial and more myself than ever before.

Atheists may be hesitant to accept that people like me exist. People whose lives make more sense after they adopt a theistic outlook defy presumptive assertions that gods are dangerous and pointless. Same with people who find personal fulfillment by way of divine communion. I’m a much happier person now that my life feels more like an ongoing dance with divine forces than anything involving carbon atoms and laws of physics. If that doesn’t sound like heresy against rationalism, then I don’t know what does!

Many rational people benefit from adopting outlooks similar to my own, even if it’s just from the relief of mysterious dysphoria that visits people who are not well suited to atheism. If such people don’t adopt outlooks like my own, then they pursue established religions or Truth-seeking circles, trying to find that which they need.

I suggest that everyone, theistically inclined or not, look to people when seeking the truth about gods. Nobody can be certain about the nature of any objective or physical gods, but people can give you valuable insight about the gods that they themselves experience and engage. Look at their religious needs, their divine experiences, and see how their gods and their practices affect their lives. There’s meaningful data there. Trust me on this.

4.) Advocate giving theistic people room find what they need in the context of secularism.

Secularism is vitally important to society. Advocating for science- and reason-based public life has allowed far more people to become and to be themselves than reliance on tradition or dogma. Everyone should embrace secular values. Of this I am certain.

However, secularism needs to get its act together regarding understanding the natural tendencies underlying theism, and understanding theists themselves. There is room for theistic people to exist comfortably within secularism, but at this point neither theists nor secularists believe it! That’s a shame, because in welcoming theists to secularism we have an opportunity to promote meaningful understanding about perspectives and behaviors that have long vexed advocates of reason. Furthermore, in welcoming theists to secularism we can expand secularist influence and promote meaningful understanding about who we as secularists are, and why we do what we do. That outcome sounds far preferable to dismaying theists by giving them the impression that they are defective, and that there’s no point to the self-development that they’ve done within their own paradigm.

I’m asking for secularists to think seriously about theism. Don’t succumb to antitheistic intellectual laziness. Don’t mock theists for doing what comes naturally to them. (Mocking people for espousing harmful dogma is a different story, but harmful dogma isn’t an integral part of all theistic outlooks, and it doesn’t inform the greater part of all theistic drives.) Accept that this god stuff is an integral, meaningful part of some people’s lives, and deal with it a way that rational people strive to approach all manner of life’s complexities:

“Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.”  — Marie Curie

Secular theism has the potential to bridge much of the science-religion gap, by reframing theism as just another natural tendency, by studying it in this light, and by incorporating the “knowns” in theistic perceptions and practices into the scientific understanding of what makes people tick. It also has the potential to do a great amount of good otherwise. So think about it! #SecularTheism

It ain’t easy being a secular theist sometimes

So I was looking through emails, trying to find a link, when I came across this email which I sent to a correspondent in a fit of anger. I’m making it public because it gives a good amount of insight into who I am as a theistically inclined person, and it also illustrates how frustrating it can be to try to be myself among both theists and atheists, many of whom think that my being myself poses a threat to them and to the world.

It’s been edited to omit personal information and to utilize some of my more current conceptualizations:

Here’s the thing: I honestly cannot tell you how relieved I was when, as an adult, I realized that I could legitimately call my gods what they were to me: gods. There was no other word to describe what they were, even from the time I was young. They found me in nature and in stories, and I’d wanted to call them gods even then. I was stifled from doing so, for years and years, and I honestly think that inability and denial led to a lot of confusion and a lot of bad choices.
 
When I finally began to treat them as gods things began to clear up. You’re probably familiar with the idea of personal gods, so it’s going to be no surprise to hear that these gods spoke to me. I would talk; they would talk back. They would say amazing things which helped me to understand myself. I don’t know why, but seeing myself in them, interacting with them, and striving to delve into their mystery turned night into day. I grew as an artist, as a creator, and as a person, like I’d never before grown.
 
It was life-changing. It was illuminating.
 
And then, imagine my surprise when I began to look at the literature on the subject of divinities through the ages, and saw that what I was doing was probably such a natural thing for people to do…  It seems like people always had this inclination— to relate to aspects of life by way of divinities. And so much baggage has been attached to it, which is understandable. The experiences are so powerful, and people have always wanted certainty, so of course they’ve attached unnecessary objective value to them. But without all of that it’s one of the easiest and most innocent things in the world to do, this whole experiencing and relating to the world through divinities thing, at least for me. For me it made all the difference.
 
I have gods. I’ve always had them. Even before I understood what religion was I had them. Even after I left religion I had them. This is me. This is natural. I’m not anti-scientific. I’m not claiming absolute knowledge or anything. I’m just being myself.
 
But I can’t be myself in rational circles without being subjected to some of the most infuriating dogma that completely invalidates me. People don’t need divinity? People who turn to divinity are unscientific or stupid? Divinity has to be something that runs counter to science? Divinity is just something invented by societies? Divinity is just something that people “believe in”?
 
Where the hell do these so-called scientists get off anyway???
 
I’ve barely scratched the surface with regard to this moronic bullshit and I’ve already had it. I want to put forth my ideas about personal divinities, and the evidence that experiencing such things is probably natural, and such experiences don’t have objective implications sure but goddamn are they ever helpful. I want to do all of this. I’ve spent decades trying to figure this out.
 
What I really want is help. I want more allies who get this, and I don’t know where to look. I’m hoping you do. I’m hoping that I can find more people who understand, so that I can try to hone my views without having to deal with being treated like a child by supposedly curious scientists.
 
And so that I don’t have to swallow people pushing absolute divinity.
 
I’m just feeling very isolated and angry…

The appeal of popular divinities: why secularists need to embrace and understand theists

I am a god-having, god-worshiping theist. I was very likely born this way. As someone who has had to live with being a lifelong theist and a lifelong rationalist, I can assure everyone who has never had to reconcile the two that the kind of innate theism which possesses people like myself has major quirks.

People like me can’t anticipate or control that which we will end up perceiving as having a divine nature, and the resulting experiences can be surprising to even us. One time when I was in high school, a passing beam of golden hour sunlight on a brick wall screamed “GOD” at me. (Not literally, for the record.) Because I didn’t really understand myself and my theism at the time I wondered for weeks at the significance of that seeming revelation. Before my high school years I had long been deeply embarrassed by my prayers said to a few video game characters, and I was even more embarrassed that I perceived them to be gods in the first place. Another very early memory of divine perception involves staring out a window at swiftly retreating low clouds and thinking that some god must be moving them.

Despite the facts that my perceptions of divinities were very unique to me, and that I always secretly considered my favorite video game characters to be my truest gods, I was nonetheless drawn to the traditional forms of the divine espoused by the culture around me. This is how I became a Christian, for example. I was moved by this God that everyone around me professed, and because everyone around me professed this God I felt like I should jump on board.

The other day I had a peculiar flashback to that kind of feeling. I was in a place where Catholic lessons were taught, and listed on a blackboard some names of Catholic saints alongside notes on what those particular saints were all about. I think it was solely for the fact that these were people with a divine air about them, lent by the culture that revered them, that suddenly I felt a great interest in learning more about them. It reminded me of countless times as a lost teenager and ex-Christian that I wanted to proclaim again the divinity of Jesus Christ rather than give in and worship my personal gods.

How strange that something so personal to me, my theism, could be so easily affected by professed divinities of others. I still maintain that theism is inherently highly personal to all theists, but I can’t ignore the fact that so few people break from all traditional divinities and profess their own gods. Either this is the result of active suppression by religions who shun “idol worship”, or it points to a quality of god perception itself: god perception greatly favors the professed divinities of the masses. I suspect it’s a fair amount of both.

It’s important that secularists understand that natural theists like me exist, and that they understand what it’s like to have the experiences that we do, because while it is possible for us to come to a sound and helpful understanding of ourselves and our gods we’re also at risk for exploitation and manipulation. Religions that profess prominent or convincing visions of the divine may hold more sway over us because of the natural mechanics of god perception, and they may not have our best interests at heart. I learned this from painful personal experiences.

The solution for assisting people like me is not to shun our gods, or our other personal experiences of the divine. Believe me when I say that antitheism is an enormous personal affront. Theism is a natural state, and naturally theistic people should not be derided because it can cause a great deal of psychological harm, which I also learned from painful personal experiences. Rather than causing such harm, it would be greatly beneficial for secularists to make an effort to understand the mechanics of god perception, as well as the significance of divine communion to our mental health. This will both foster understanding and bring more naturally theistic people to secularism.

So long as secular circles do not dismiss or invalidate theists’ experiences and drives, and so long as secularists make an effort to understand the quirks and complexities of god perception in the same way that they make an effort to understand other behavior patterns, secularism could serve as a safe place for theistically inclined people— safer than many religions that are loaded with harmful beliefs. Furthermore, if secular circles would embrace that theistic drives and perceptions are natural, they may be able to give theists like myself a good idea of what to expect, and even advise us on how to explore the world with the help of our divinities.

In future posts I will outline framework that can create a safe and helpful space for theists within secularism.

10 Reasons Why I Care What You Believe

Beliefs matter, and believe me: everyone has beliefs. Hessianwithteeth doesn’t limit the scope of this post to religious beliefs. That’s important, because nonreligious people will oftentimes talk about beliefs as though they are distant phenomena from which they’ve been granted immunity. I don’t know that there’s a sure way to distinguish beliefs from what might be considered more objective knowledge, when objective things are in question. (As opposed to subjective musings like, “Cake is tasty!” or going with the theme of this blog, “Scorpan from My Little Pony is totes a lesser divinity.”) It seems like all of our knowledge amounts to beliefs, wrong or right, that can all be affected by all of the things that beliefs are affected by: emotions, logical fallacies, and so on.

Anyway, this is great. Highly recommended.

hessianwithteeth

*Keep in mind, I am not accusing anybody of actually holding these beliefs. These are if-then situations of reasons why I might care what you believe.*

1) Your beliefs affect me
If you believe that I’m immoral because I don’t share your religious convictions, then your behaviour towards me changes. It suddenly becomes okay to treat me as though you believe in ‘guilty until proven innocent.’ If you believe that my being female doesn’t affect how people treat me, then it becomes easier for you to ignore the incidences where I am treated as a second-class citizen simply because I am female. If you believe that my femaleness actually makes me a second-class citizen, then that makes it impossible for me to interact with you safely, especially if you are male, because suddenly my femaleness makes it okay to disregard my personhood. If you believe that my gender identity or…

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