A Spirit by any other name
What really did me in, in regards to the church, was realizing that the spiritual experiences I considered noetic were 1) experienced by other people in relation to mutual exclusive ideas and 2) replicable using psilocybin.
I've told this to a number of still-believing Mormons. It doesn't phase them at all. I find this very curious. To me, it is like growing up in a family in which we call a certain color red. As I meet more and more people, I find them referring to other colors, such as my yellow or green, as red. At the end of the day, I have to question what it means for something to hold the property of redness. I will certainly reject that an objective redness exists.
So, too, goes the Spirit. I have come across so many recorded instances of people having "spiritual" experiences, I have read testimonials from participants in the Good Friday Experiment (who's drug trips were profoundly meaningful decades later), I have felt similar feelings when passionately discussing humanist principles. People use the same words and describe the same things as a typical Mormon speaker in F&T meeting. I cannot discern some consistent difference between what Mormons (including myself) appear to be describing and what others are describing.
Some people have suggested that I weight my own spiritually noetic experiences (of which there have been several over my life) with more significance. That seems distorted to me--when I think about those experiences, it wasn't that I knew something as much as I felt a profound sense of love. That's a great thing, to be sure, but doesn't have anything to do with knowledge. At least not in any way that I can tell.
I certainly don't think that personal meaning has to coincide with objective reality. It's similar to how my love for my wife and kids is real, but doesn't tell me the state of some extra-subjective thing. They're important to me but they're obviously not important to most people in the world (who are unaware of their existence), so to state that the universe somehow dictates their importance is a great myth (which I subscribe to!), but that's all. I can see the boundaries on the myth without deflating its personal meaning. I can confidently say, "I matter," or "My wife and kids matter," as a statement that transcends myself. For some reason, God doesn't work like that. If I think that God is just my God, but not other people's God, then it doesn't seem like God's really THE Judeo-Christian God anymore. Same for the truthfulness of a church that claims other churches cannot by true.
I've told this to a number of still-believing Mormons. It doesn't phase them at all. I find this very curious. To me, it is like growing up in a family in which we call a certain color red. As I meet more and more people, I find them referring to other colors, such as my yellow or green, as red. At the end of the day, I have to question what it means for something to hold the property of redness. I will certainly reject that an objective redness exists.
So, too, goes the Spirit. I have come across so many recorded instances of people having "spiritual" experiences, I have read testimonials from participants in the Good Friday Experiment (who's drug trips were profoundly meaningful decades later), I have felt similar feelings when passionately discussing humanist principles. People use the same words and describe the same things as a typical Mormon speaker in F&T meeting. I cannot discern some consistent difference between what Mormons (including myself) appear to be describing and what others are describing.
Some people have suggested that I weight my own spiritually noetic experiences (of which there have been several over my life) with more significance. That seems distorted to me--when I think about those experiences, it wasn't that I knew something as much as I felt a profound sense of love. That's a great thing, to be sure, but doesn't have anything to do with knowledge. At least not in any way that I can tell.
I certainly don't think that personal meaning has to coincide with objective reality. It's similar to how my love for my wife and kids is real, but doesn't tell me the state of some extra-subjective thing. They're important to me but they're obviously not important to most people in the world (who are unaware of their existence), so to state that the universe somehow dictates their importance is a great myth (which I subscribe to!), but that's all. I can see the boundaries on the myth without deflating its personal meaning. I can confidently say, "I matter," or "My wife and kids matter," as a statement that transcends myself. For some reason, God doesn't work like that. If I think that God is just my God, but not other people's God, then it doesn't seem like God's really THE Judeo-Christian God anymore. Same for the truthfulness of a church that claims other churches cannot by true.