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Wednesday, August 29, 2012

Spirituality without the supernatural? New organization says yes

A new non-profit, the SpiritualNaturalist Society, is launching today with a mission to “spread awareness of spiritual naturalism as a way of life”. What is spiritual naturalism? The organization’s Executive Director and Humanist minister, Rev. Daniel Strain, explains, “Spiritual naturalism (or religious naturalism) is a term that covers a myriad of different forms of spirituality that don’t involve faith-based beliefs in the supernatural.”

Rev. Strain notes that as secularism rises, naturalistic (non-supernatural) interpretations of religious worldviews and practices are growing within Judaism, Buddhism, Taoism, Paganism – even within Christianity. In addition to these naturalistic leanings within traditional faiths, the self styled ‘reason-based community’ is meanwhile finding its way toward spirituality. Some atheists and agnostics are beginning to discover the usefulness of meditation, other traditionally religious practices, and even ritual.

This, says Rev. Strain, means there is a growing convergence toward the intersection of naturalism and spirituality happening from groups on both sides of the theistic and supernatural divide. Many individuals across these groups are finding more in common with one another than with other members at the more supernatural-end of the spectrum in their respective groups. This, the Spiritual Naturalist Society states, calls for a new kind of organization and community that cuts across familiar categories – a new paradigm for understanding human spirituality.

But most people think of ‘spirituality’ as inherently about the supernatural – God, the afterlife, souls, and so on. How can there be spirituality without spirits? The group’s literature points out that the root Latin word, spiritus, meant wind or breath – the essence of life. “When we say ‘the spirit of the law’ we mean the essence of the law. In the same way, a true spirituality would be a practice that focuses on the essence or the ‘essential in life’. To those with supernatural views,” says Rev. Strain, "...that might be salvation in the afterlife. To us naturalists, the ‘spirit of life’ is about living a good, meaningful, and flourishing life in the here and now. This is an older and broader understanding of spirituality."

It’s true this approach to spirituality is not new. Nature as the basis of spirituality can be found in wisdom streams running throughout ancient philosophy and religion, up to thinkers like Spinoza. More recently these kinds of views have been expressed by those who find the scientific understanding of nature to be a kind of ‘religious experience’, such as Albert Einstein, Carl Sagan, and Neil deGrasse Tyson. This is precisely why the SNS has been on a mission to bring together the artists, scientists, religious leaders, writers, professors, and practitioners of these various naturalistic spiritualities into a community.

“Our organization is setting out to be more than just a website, or even just a publisher. We’d like to become a think tank; a community of naturalists from diverse backgrounds coming together to share wisdom, ideas, practices, and fellowship. Spirituality is about walking a path, cultivating one’s habits, character, and compassion so as to enjoy life more fully. We will help provide the educational materials and community that make a positive difference in everyday quality of life.”

To that end, the organization has already brought together an impressive assortment of Buddhists, Humanists, and Pagans on its Advisory Board, including Professor Susan Blackmore (author, The Meme Machine), philosopher and former monk, Stephen Batchelor (author, Buddhism Without Beliefs), and more. Through their help, the new organization’s website already provides a number of informative articles, essays, and community functions.

One thing the organization will not be doing is engaging in political activism or religious criticism, says Rev. Strain. “We will be focusing on our values and beliefs, helping people lead happier lives, and that means an inward focus on personal development through wisdom and practices useful to naturalists.”

Readers can learn more about the Spiritual Naturalist Society at

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Tuesday, August 21, 2012

Taoism: An introduction for Humanists and Naturalists

Taoism (also spelled Daoism) is a life philosophy and practice of living in harmony with the Tao. Tao means ‘way’ or ‘path’ – a sort of double meaning, as both the ‘way of Nature’ and the ‘way to happiness’.

The primary source of Taoist teaching is called the Tao Te Ching, which could be translated as something like, “Book of the Way of Nature, Virtue, and Empowerment”. The book is believed to have been authored by Lao Tzu, the founder of Taoism, in the 6th Century B.C.E. Perhaps the next most prominent Taoist figure is Chuang-Tzu, whose writings in the 4th Century B.C.E. are also considered foundational (A condensed summary of the teachings of Chuang-Tzu will be available to Society members in our member archives upon launch). There have been several other works and today the Taoist canon, the Daozang (Treasury of the Tao) consists of almost 1,500 texts.

While Taoism, by its nature, is highly focused on the individual life-practice, institutions grew up around Taoism over the years. Throughout Eastern history, there has been much meshing and cross-influence between Taoism, Buddhism, and Confucianism with elements of each to be found in the other as they are often practiced today.

With such a long history, and having been an integral part of so many cultures, Taoism is vast and certainly includes many aspects practiced in various parts which naturalists would not find compatible to their views. Some Taoists accept and include such things as exorcisms, ancestor worship, literal belief in myths, divination and astrology, immortality, alchemy, and more. But this is, of course, no different than the many supernatural elements practiced in the supernaturalist end of the spectrum in many traditions which naturalists yet find useful ethical and other wisdom, such as Christianity, Buddhism, Paganism, and more.

Within this complex body of thought and custom lies much deep and subtle wisdom which is fully compatible with a naturalistic worldview. This ‘core Taoism’ can be found practiced in many places; especially as it often finds itself in the West.

The Tao is the ineffable ‘flow of the universe’ – the true nature of the universe, which lies beyond our full grasp and beyond capture by mere language. Tao is both the source of everything that exists and the driving force behind the universe. It may be cautiously comparable in some ways to the Western Stoic Logos (the underlying rational order on which the cosmos operates). The nature of the world, according to Taoism is that all things are flowing and in a constant state of recreation. There are also orders of magnitude and nested cycles in Nature. Thus, when we understand the ways of Nature, we understand ourselves, and vice versa.

This is remarkably similar to what the originator of the Logos, the philosopher Heraclitus, said of Nature. It is also remarkably compatible with how we understand the complex systems of life and the environment to work today. But intellectual awareness of these facts is different from deeply ingrained intuitive knowledge of the subtle but profound implications of such a universe.

To be ‘one with the Tao’ means that we have freed ourselves from selfishness and desire – from the binds of our narrow egos, and are living simply, in harmony with the nature of things. Many of the teachings and practices of Taoism are aimed at helping the practitioner achieve this state, and can be tested by those who wish to apply themselves to them.

Taoist ethics includes a concept called Wu Wei or “effortless action”. This is the art of moving in unison with the natural flow of events to achieve goals, rather than crudely going against the grain. Its hallmarks are patience, timing, simplicity, spontaneity, attention, and moderation. The “three treasures” of Taoism are: compassion, frugality, and humility.

These concepts can have very practical applications. For example, in facing our fears, Taoism helps the practitioner to internalize a value system whereby irrational attachments that breed fear are released). Taoism can also enhance joy in life through greater appreciation of the world around us. In its assessment of the ego and techniques for seeing beyond the ego, Taoism helps us to bring love more fully into our lives. Through its approach to compassion, Taoism can also aid in more external endeavors, such as conflict resolution. For more on these practical applications, see Diane Dreher’s book, The Tao of Inner Peace, available though the Society at this link.

One of the things naturalists may find most relevant in Taoism is how intimately linked its prescriptions are with realizations about ‘the way the universe works’ – along with a conception of the universe which is compatible with a modern scientific conception. Further, understanding some of the basics of Taoism will be helpful in approaching many other Eastern concepts and practices, especially in Zen Buddhism. In turn, where concepts like these are touched upon by Western philosophers, a wider understanding of these ideas can only add breadth of comparative understanding.

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