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I know I believed for a time in reincarnation on the basis of a "deeply personal impression" regarding my supposed past lives, but it dawned on me as I lost faith that my impressions were based so much on periods of history I've read, and resonated strongly with the kinds of ficion I enjoy--I could see where my subconscious had made up dreams and stories when I was in a semi-hypnotic state (and really drunk, but that's another story.) I didn't question them because they were *my* impressions, and were in line with the New Age, Celtic, Pagan, Buddhist stuff I read when "looking for answers." And I also started to realize how, if I were exposed to different things, like, for example, baptism, communion, confirmation, etc, in a Christian Church, I might be more inclined to feel a personal relationship with Christ. The subjectivity of the belief experience is persuasive--the believer convinces him or herself.
I understood how this works better when reading some of Robert Anton Wilson's non-fiction stuff, and although he had some things to say about CSI-COP being too quick to rule things out, he really was my introduction to embracing doubt. (This lead me to a better appreciation of Aleister Crowley *and* Carl Sagan. It's a weird old world.) It helps to try on different beliefs, and really explore what it's like to look out from some other point of view. And then work at tearing that recently adopted belief down. They generally all have myths, control and hierarchy behind them.
Changing people though--that's like the old joke about how a psychotherapist changes a lightbulb (first, the lightbulb has to really want to change.) One of the criticisms of the New Atheists is that believers feel they are being "put down" by the atheist argument--they feel insulted for believing. But if it could be explained how losing the supernaturalist viewpoint can be freeing, how it takes away the fear of damnation, and lets a person just seek their own rational ethical truth, without the arbitrary-seeming absurdities of deities from cultures long outdated; that could begin to loosen the hold of the old horrors of sin and hell. If "Do unto others" was better understood as being a sublime utterance of morality before Christianity, and formulated by cultures globally, that might help understanding. If the pet supernaturalism of any group of people was put in the light of being no truer or more realistic than that of any other group (Pascal's wager being as valid for Pele, Moloch, or Montezuma), maybe that would be the trigger for shedding the certainty that any given book was true.
And it's hard to blame anyone for believing. Right now, based on 35 years of familiarity with western science, I am cetain I am on a sphere somewhat flattened at the poles that not only spins on an axis but goes about the Sun, a hugely big and dense bit of flaming matter, in some elliptical way. I also have some idea that I am a carbon-based bipedal life-form that descends through other primates back to some single-celled lifeform. I am convinced of these things, and I tend to think that just as I have no cognitions regarding the time before I was born, the time after I die should be equally blank. But for these things I am also depending upon external cues, to an extent. My present conceits seem more thought-out to me, and more in tune with the realities I percieve. But I have been as mistaken in the past as many are now--and I can still recall the feeling of certainty--"knowing" that what I experienced, and my explanation of it, was so. It is a powerful feeling. But I think reasoning out the truth for oneself feels more rewarding, and if it isn't comforting in the "faith" sense, at least it's honest.
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