I hope I don’t sound too effusive if I say that’s borderline heroic.
But yeah, I suppose if you read “The Varieties of Religious Experience” or some other such book, you realize pretty fast that an experience like that is not really evidence.
I’m nonetheless surprised at your ability to do that calculus, as opposed to just closing the book. It impresses me almost as much as, say, the family of a murder victim speaking up in the defendant’s cause. You were surely working through the Venus-of-Willendorf of all biases (I would imagine).
Thank you. Another factor that helped me was that I was encouraged to read the Bible. I actually did read all of it and was disturbed by some of the things I found. Something that particularly sticks out in my mind is the story of Jephthah from Judges chapter 11. Here God basically demands that a man sacrifice his young daughter (i.e. stab her to death and burn her body) as repayment for answering a prayer. God also claims responsibility for creating evil somewhere in the book of Isaiah, though the exact reference escapes me. It took me several years after these initial disturbances to ultimately own up to my mistake, but I gradually realized that the truths I were protecting were structurally quite different from the truths that were protecting themselves.
That calculus isn’t as uncommon as you’d imagine; most people who take a religion very seriously end up having experiences they identify as “the presence of God”, and anyone who leaves a religion they’d taken seriously must confront that bit of evidence. I’m another such case, although I have to cede the most impressive of these stories to the acquaintance of Eliezer (sorry, can’t find the link to this anecdote) who had frequent, detailed, coherent visions and eventually decided that the most likely explanation was hallucination rather than contact with a deity or superintelligence.
I hope I don’t sound too effusive if I say that’s borderline heroic.
But yeah, I suppose if you read “The Varieties of Religious Experience” or some other such book, you realize pretty fast that an experience like that is not really evidence.
I’m nonetheless surprised at your ability to do that calculus, as opposed to just closing the book. It impresses me almost as much as, say, the family of a murder victim speaking up in the defendant’s cause. You were surely working through the Venus-of-Willendorf of all biases (I would imagine).
I’m not worried about sounding effusive and I’ll omit the “borderline” part.
Thank you. Another factor that helped me was that I was encouraged to read the Bible. I actually did read all of it and was disturbed by some of the things I found. Something that particularly sticks out in my mind is the story of Jephthah from Judges chapter 11. Here God basically demands that a man sacrifice his young daughter (i.e. stab her to death and burn her body) as repayment for answering a prayer. God also claims responsibility for creating evil somewhere in the book of Isaiah, though the exact reference escapes me. It took me several years after these initial disturbances to ultimately own up to my mistake, but I gradually realized that the truths I were protecting were structurally quite different from the truths that were protecting themselves.
My experience was similar. If you (are similar to me and) want to lose the Christian faith—go to church and read the Bible. Two recipes for apostasy.
For another similar account see Julia Sweeney’s Letting Go of God—she was contently Catholic, went to Bible classes, and gradually became an atheist.
That calculus isn’t as uncommon as you’d imagine; most people who take a religion very seriously end up having experiences they identify as “the presence of God”, and anyone who leaves a religion they’d taken seriously must confront that bit of evidence. I’m another such case, although I have to cede the most impressive of these stories to the acquaintance of Eliezer (sorry, can’t find the link to this anecdote) who had frequent, detailed, coherent visions and eventually decided that the most likely explanation was hallucination rather than contact with a deity or superintelligence.
It’s here (starting at “I know a transhumanist who has strong religious visions”).