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Humanism and Religion – part 2
The principal reason why some religious teachers are not humanistic is because they distrust human nature and have a pessimistic view of human beings. These religious teachers tend to downplay the humanity of the founders of their religions, emphasing their superhuman or even divine qualities.
Traditional Christianity teaches that due to our Fall from the grace of Eden, humanity is in a state of sin and that this original sin passes from one generation to another as part of our human nature. The only redemption is considered to be through Christ, whose nature is believed to combine divinity with humanity. Therefore traditionally Christians were encouraged not to rely on or trust their corrupt human nature but instead to rely on the divine Christ their saviour.
In Buddhism there are different understandings of how human Gautama Buddha was. While all schools accord him a special status as the ‘wheel turning’ Buddha who presented the Dharma (doctrine/law) for his age, some schools play down the significance of his own human struggle in this life, claiming that he was already an enlightened being at birth and that he merely ‘manifested’ his actions of ascetism followed by meditation under the bodhi tree as a kind of act.
There is a strand in Buddhism which distrusts human nature on the grounds that it is ‘samsaric’, the karmic product of impure causes and conditions, and contends that to achieve the ultimate fruits of the spiritual path we must abandon our ordinary human bodies and impute ourselves instead on subtle bodies of light. While developing and associating with our higher energies and potentials is surely a good thing, there can be a danger that practitioners will distrust and become alienated from their normal human urges and energies, which would not be a humanistic approach.
Unlike Christianity, Islam has a fundamentally positive attitude towards human nature. Muslims believe that, although Adam and Eve fell from the garden, their human nature was not corrupted or tarnished. Therefore there is no original sin passed from one generation to the next. Instead, Muslims believe that everyone is born with their basic purity (fitra) intact and it only through the vagaries of our upbringings and the difficulties of the world that we develop sin and alienation. Because of this basic postive view of human nature Islam does not require renunciation of the body. Therefore “there is no monasticism in Islam” unlike in Christianity and Buddhism. Bodily urges such as sexual desires are considered fundamentally healthy and to be enjoyed within “marriage [which] is half of the religion”.
No Muslim would claim that the Prophet Muhammad ﷺ was divine, because the fundamental tenet of Islam is that “there is no god but God, without partners”. Muhammad is considered fully human, the best of creation, and a perfect model for believers. God said to Muhammad ﷺ “but for you I would not have created the world” because Muhammad, as the perfect human (al-Insan al-Kamil), is most able to appreciate God’s truth, beauty, and love.
Through emulating and loving Muhammad ﷺ, Muslims are able to share in his grace and experience something of the truth, beauty, and love he experienced. This is why the following story of Muhammad ﷺ and his companion ‘Umar (later the 2nd Caliph) is recounted: “We were with the Prophet and he took the hand of ‘Umar b. al-Khattab. ‘Umar said to Him, “O Messenger of God, you are dearer to me than everything except my own self.” The Prophet said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) until I am dearer to you than your own self.” Then ‘Umar said to him, “By God, it is now that you are dearer to me than my own self.” The Prophet said, “Now, O Umar (your faith is complete).”
The point here is that the Muhammadan nature is the essence of human nature, and that by embracing this nature we fully embrace our humanity and are able to experience all its peace and blessings. We do not need to deny our humanity, but we do need to efface our normal, limited sense of self in order to achieve closeness to God, and become like his beloved.
To efface ourselves in Muhammad ﷺ we need to transcend our personality but not our humanity because Muhammad ﷺ is the epitome of humanity. Also, because Muhammad ﷺ was suffused with light (noor) we will find that, by cherishing him, our humanity becomes suffused with light and takes on a higher quality.
Humanism and Religion
It is possible to be both religious and a humanist. For me, humanism means attributing weight and importance to the individual human experience. Historically, some religious practioners have neglected the individual experience of themselves and others, preferring to prioritise the literal religious doctrine in all circumstances. However there is not necessarily a contradiction between religion and humanism.
An example of a non-humanistic approach to Buddhism would be to treat all individuals like pebbles on a beach and, rather than consider their own individual circumstances, encourage them simply to adhere to Buddhist doctrine in the expectation that it will resolve their problems. On the other hand, a humanistic approach would encourage the practice of meditation as a form of compassionate, internal listening, a pre-requisite for the sensitive integration of Buddhist teaching in your life.
In Islam, the Qur’an contains the verse “We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth.” (Q41:53). The Arabic word for ‘signs’ is also used to refer to Qur’anic verses themselves. Therefore we can understand that in Islam there are three principal loci of revelation: the natural world (‘horizons’), the psyches of individuals (‘within themselves’) and the Qur’an.
In recent years there have been movements in the Islamic world to reconcile modern understanding of the natural world (science) with Qur’anic revelation, and there is also a long-standing humanistic current in Islam which reconciles individual psychology with revelation. For example, the 13th century poet Rumi was both steeped in Qur’an and sensitive to individual experience, comparing the human psyche to a guest house and suggesting that we (the hosts) treat all our guests (cognitive, emotional & spiritual states) with kindness and respect.
“This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.
Be grateful for whatever comes.
because each has been sent
as a guide from beyond.”
— Jelaluddin Rumi,
translation by Coleman Barks
Tell Me What I Want, What I Really Really Want
Sun and Moon
Knowing what we and others truly want is an important part of self-knowledge (1). The phrase ‘know thyself’ was carved into the temple at Delphi. However, the humanism of the modern and post-modern world has led to a novel quest for self-knowledge that places the human being at the centre, not God. “The post-modern definition of the human subject is frail and shifting” (2). The Enlightenment project has collapsed under its own weight – there is no ‘internal arbiter’ that can support its weight. It is no longer an intellectual project; it has degenerated into consumerism and commercialisation. How do we know what we want without an internal arbiter? Modernity encourages us to want a plethora of things. “What do I want?” can be difficult to answer. There is little consensus among people about what they want and what is good for society. How far can the human subject stretch and bend before it breaks? We are now so far away from the natural order. Technology is a method to avoid experiencing the world and nature. For example, central heating allows to avoid experiencing cold in winter.
Self-knowing itself is like a mirror looking at a mirror – there needs to be an ‘other’. God created Adam AND Eve because Adamic perfection requires the other. Mutual need is the basis for self-knowledge. Writ large, this becomes human society. Following on from this, we see that the Sunnah cannot be solitary, it must be in Jumu’ah. The key to self-knowledge is mercy to others, based on knowledge of who they are and their needs.
The community in Jumu’ah points to another sort of humanism, which originated on the day of Alast when the entire constellation of human souls was gathered in the presence of Allah. The collective, humanistic prototype of Alast is contrasted with the individual humanistic prototype of Adamic perfection. In congregational prayer the Imam represents Adamic man while the Jumu’ah represents the re-creation of the congregation of Alast, all facing the Qibla, hearts at one, all equal and in harmony. The Jumu’ah is the primal model for conflict resolution. The Madinah mosque reshaped the hearts of the nomadic Arabs. Their hearts engaged with one another through “the miracle of Jumu’ah”.
How do we know what is best for other human beings? Through the ability to empathise and engage in “basic human intersubjectivity”. Empathy must be accomplished through close observation of external behaviour because Allah has given us privacy of thoughts. The Auliya’s ability to deduce inner states from external signs is reliable. Should we accept the consensus of what people prefer or move to a universal standard? Muslims defer to what Allah swt has determined is best for others. Muslim Sharia is appropriate for end times, the ‘turba magna’ or time of great upheaval. Every generation is worse, though this cycle of spiritual entropy is not a constant degeneration, it is more like a spiral staircase. In this degenerate age we see human beings “entranced by matter”.
Islam has a primordial quality. As the ‘deen ul fitra’ it helps to reconnect people with fitra, with the natural world. It is “divine spiritual technology” for these unnatural times. The Qur’an is telling us to engage with nature at a deep level, to intuit the source of nature. Islam activates the recipient core of man. The Qur’an says “these are signs for people who know”. Faith is a natural condition, it is not about assent to propositions. The rituals of Islam serve to reconnect us with fitra and nature. For example, halal slaughter helps to reconnect us with animals, to reestablish our primordial relationship with animals. There has to be divine consent for slaughtering animals – a “momentous act”. True halal animal husbandry contrasts with modern inhumane methods of industrial farming. The Hajj reconnects us with the primordial landscape: circles, plains, wells. Salat reconnects us with the natural cycles of the sun and moon. The Muslim belief in Jinni is also a part of primordial humanity – but there is no need to engage with the Jinni.
(1) Abdal Hakim Murad, contention 3. set 17: “You will only discover what you truly wish for when you wish for what is best for other human beings”.
(2) Abdal Hakim Murad, Al-Ghazali Retreat 2012, Alqueria de Rosales, Spain
An Interview with Humanists – by Sally Bannister
April 2009
Jane Bannister is chairperson of Dorset Humanists and is involved in Bournemouth’s Big Green Fortnight in May 2009. Dennis Bannister is currently holding a series of talks on Evolutionary Theory at Bournemouth U3A. In this interview, they both give their personal take on the Humanist perspective. Their responses are not necessarily representative of the Dorset Humanist group or the British Humanist Association. They both embrace a secular approach to Humanism. The interview begins as a formal Q&A session and evolves into a more in depth discussion, particularly regarding the issue of dogma.
Sally Bannister: What does the word ‘Humanism’ mean to you?
Jane Bannister: To me it means trying to lead a good life without the need for a religious influence.
Dennis Bannister: I’d say it was freedom of thought, being totally free to think as you wish, experiencing a lack of dogma.
SB: What do you mean by ‘a good life’?
JB: Making the most of our potential as human beings which I think would come from doing our best to try and help other people’s lives to become better, starting from our family and working out from there. This indirectly improves the quality of our own life.
SB: What would you say was the most important guiding principle in life?
DB: Empathy.
JB: Love.
SB: What is Love?
DB: Sympathy; empathy; self-sacrifice; desire for another person’s happiness.
SB: Does the Humanist movement have an agenda? If so, what is it?
JB: Humanists like myself focus on campaigns against injustices imposed by religious institutions, but Humanists vary so much. There would be people that don’t agree with this approach and feel we should remove religion altogether from public life and make it a purely private concern.
DB: One of the Humanist agendas is to give people who don’t hold religious beliefs a voice, for instance in the education system. We oppose single-faith schools. Humanist organisations strive to represent all those non-religious people who need to speak up against the enforcement of religious viewpoints in law/statutes/politics/education/marriage/civic ceremonies etc. The secular perspective should be acknowledged as a choice but it is often overlooked in our society as Church and state are still combined.
SB: What about injustices that are not imposed by religion? Are these not of concern to Humanists?
JB: We tend to focus on religious injustice in particular because part of the reason for forming the Humanist group is to offer support and help to those people that are being discriminated against by religious institutions. Our gay and lesbian members say they feel comfortable with the Humanist philosophy as religious organisations can often be archaic in their official stance on sexuality.
SB: Mark Vernon was a guest speaker at the Dorset Humanist group. He claims that the diversity of different forms of Humanism is a strength. Would this lack of consensus amongst Humanists not make it harder to form a set of distinct guidelines for humans to live by?
DB: It is a splinter group, which doesn’t make for effective policy forming.
JB: Even within Dorset Humanist group there is a division between those people that feel we should form a set of aims and objectives, and those who feel this would be too dogmatic.
SB: Are you happy to be defined negatively (i.e. by what you don’t believe) and does this not alienate potential Humanists?
JB: Yes this could be alienating which, of course, is something we would want to avoid. We recently had Jonathan Miller as a guest speaker at the Dorset Humanists. He isn’t religious, but feels that he shouldn’t have to have a label such as ‘Humanist’ or ‘atheist’. The word ‘atheist’ means without God, rather than against God. He said that although he doesn’t believe in the tooth fairy he is not forced to have a label for this lack of belief, and so claims it is equally ridiculous to feel the need to adopt a label for anything else that he doesn’t believe exists.
SB: Do you see any positive role for religion either in society or for the individual?
DB: For the individual, if that’s what they wish to believe, but not for society.
SB: Is there ever a time when it is better to believe something that is not true? For example, a bereaved mother that lost her child under especially unpleasant circumstances, such as a murder, might have her happiness overshadowed by an overwhelming sense of loss for the rest of her life. If she is to believe that she will be reunited with her child in heaven (a falsehood, in your eyes) her pain will be greatly reduced.
JB: If that belief helps relieve her suffering then it’s fine to hold it, as long as it doesn’t harm anyone else. Ideally she would come to terms with her loss through bereavement counselling.
DB: No. It’s better to feel pain than delude yourself.
SB: Is being a Humanist likely to lead to individual happiness and fulfilment more than spiritual belief/activity. If so why?
JB: I think it depends on the individual. For me it works as I feel it gives me freedom to take responsibility for myself. If a person thinks that there is some higher force/omnipotent being in their life then maybe feelings of freedom would be reduced. Having said that, a religious person can get a lot of fulfilment from their beliefs and so it is up to the individual to decide what makes them happy. Humanism does not function to stop people having religious belief, it exists to ensure that people without religious belief can go about their life without other peoples faith impinging upon their freedom or welfare. The only time a Humanist believes there is need for more active interference is when people’s health is put at risk by a society’s predominant religion. The act of female genital mutilation might be an example of this, or the refusal to use contraception in countries where there is an AIDS epidemic.
SB: This sense of freedom is something that one of the original secular Humanist thinkers, Jean-Paul Satre, discussed. Religious systems of belief often attribute a meaning to life that has value over and above the individual. Existentialists, such as Satre, claimed the reverse – that ‘existence comes before essence’. In this sense there is no moral yard stick or standard external to oneself by which an individual can measure their behaviour. Satre’s perspective can be criticised for potential moral relativism. He also admitted himself that the immense freedom that a person has thrust upon them by their very existence can be nauseating and causes great anxiety. How does the Humanist deal with these criticisms?
DB: An understanding of science and evolution is important with regards to the first point. We’ve evolved as social creatures. Society couldn’t exist if it didn’t have moral codes of conduct. People recognise that in order to protect the welfare of their society/group it’s in their interest to behave in a considerate way towards other members of that group – it is in our instinct as human beings. That ‘group’ can include all members of the world. With regards to the point about moral freedom being a great burden – maybe religion is there as a crutch for the weak minded that can’t come to terms with this uncomfortable responsibility.
SB: A naturally evolved morality is a nice idea, but we don’t have to look far to see that the world is full of violence and aggression – both directed internally – towards our own social network, and directed towards other peoples countries.
DB: Throughout history, violence and religion have been intertwined. The dogmatic nature of religious institutions has meant that religion has often been used to justify acts of violence ‘for the greater good’.
SB: This might be true, but do you not feel that this is more an indication of human tendency, particularly when in power, to become dogmatic. Shouldn’t the way a person holds their beliefs be even more important than the beliefs themselves? For instance, most of us agree that democracy is a favourable political system to dictatorship yet the valuable approaches of liberalism and democracy have been dogmatically and aggressively forced upon other societies by the West. Usually the real reasons for war involve power and greed, and the excuses given by leaders are whatever they can get their hands on at the time. ‘Political freedom’ is currently the fashionable excuse used by western politicians to justify aggression towards other countries. This is a secular excuse, not a religious excuse. If Humanists believe that dogma is a bad thing, and believe that there is something intrinsic to religion that is dogmatic, then one would have to conclude that in order to eradicate dogma from society we would have to eradicate religion. But we also know that there are many atheists that can be dogmatic, just as we know that there are many religious people that are very accepting of other people’s alternative beliefs. Is there not a danger that Humanists appear to claim that religion has a monopoly on dogma?
DB: This might be because religious people are so certain that they are right, and so there is a lack of flexibility and an inability to move with the times due to the fact that they are often referring to documents that are hundreds of years old for their moral guidance.
SB: Do you not feel, though, that there is a difference between having confidence in one’s own beliefs and being inflexible? Rigidity comes from a lack of willingness to cooperate with others or attempt to understand their viewpoint. Both religious and non-religious people can be guilty of this. Would it not be more constructive for Humanists to focus on those moral concepts that they share with religious believers/that unite us as human beings, and work from there, rather than paying great attention to the differences? Many of the principles that you both mention at the beginning of the interview would be happily endorsed by pretty much anyone. There are many religious people who acknowledge that dogmatic attitudes hold human beings back from communication, cooperation and peaceful relationships.
DB: 30 – 40% of the British population are non-religious and have no adequate representation in the areas I mentioned earlier. That is why our activities centre on the non-religious. It is not that we are trying to exclude anyone, but we do feel that there is a growing minority in the world, particluarly the west, whose interests are being overlooked. This is not only a problem for the individuals concerned but is also a problem for society as a whole. Religious believers and leaders will often monopolise moral debate, sometimes ignoring or holding back scientific progress. The non-religious need a moral voice-piece. Humanist organisations attempt to provide that.
SB: In relation to this issue of scientific progress, some people argue that religious influence will decline as society advances scientifically. This suggestion does not seem to be supported by the example set by the United States. The U.S. is considered to be one of the most scientifically advanced countries in the world yet its percentage of adults who adhere to “no religion”’ is below 10%. Across the globe religion plays a significant part in the personal, social and political life of many individuals. If Humanist groups are keen to see a world free from indoctrination and dogma, could they not set a precedent by forming a set of secular principles/moral guidelines that did not have secular belief as a prerequisite? These principles would still be secular in the sense that their endorsement would not be dependent on religious belief. They would also be characterised by a mature pragmatism and universal appeal.
JB: I will put that idea forward to the Dorset Humanist group for discussion.
Politics of Soul 