Jim Palmer's Blog, page 6

Beliefs Matter: Part 3

For the next few weeks I'm going to be sharing a series of thoughts on the topic: Beliefs Matter.This is Day ThreeOne of the most governing beliefs a person has is their belief about God, and the most powerful purveyor of beliefs in our world is religion.Humans want answers to life’s deepest existential questions: Who am I? Why am I here? Where am I going? What is the meaning of life? What is my purpose? How should I live? What is death? What happens when I die? Is there a god, and, if so, what is this god like and want does this god want? Having answers to these questions provides a sense of security about our fundamental existence and future. Without these answers the world feels frightfully random and absurd, and our lives meaningless and futile. Religion delivers. Religion presumes to answer life’s essential questions in a spirit of abject certainty.We want our beliefs to be “right,” and our answers to be absolute. If they aren’t, how can they be real or true? Without universality, we fear our particular beliefs lack validity. Our entire story becomes suspect and may come tumbling to the ground. Every set of answers can’t be right, since the answers are often distinctly different. The Christian and the Atheist can’t both be right about “God.”We accept a source outside ourselves for answers because it creates a sense of legitimacy. If our answers come from a long-established and authoritative institution, our beliefs feel more sound and justified. Religion holds the two most important cards for asserting its credibility: 1. There is a God. 2. We speak for him.My background is in religion. I hold a Master of Divinity degree and served many years as a professional Christian minister. I proclaimed the Christian religion’s answers to life’s deepest questions, chiefly about God. These answers became beliefs, which people adopted, and which governed their understanding of themselves, others, the world, life, death, and life after death.I left organized religion because I ultimately came to realize that the answers and beliefs that religion teaches, sabotages a person’s ability to live a free, whole, fulfilled and responsible life.Looking to religion for answers to existential questions requires two assumptions that I believe are false:1. That there are universal and factual answers to existential questions.2. That the source of these answers is outside ourselves.There are no universal and factual answers to life’s existential questions. Religion doesn’t actually provide answers, it disseminates beliefs and insist they are answers. Even within the Christian religion there are tens of thousands of different denominations throughout the world with divergent beliefs. Everyone can’t be right. This is the root cause of religious division, hatred, war and terrorism. People will kill and die for their beliefs because they think their beliefs are the universal and factual answers to life’s deepest questions. Any contrary beliefs are a direct threat and abomination.The first claim is false, making the second claim pointless. The “God” of religion does not exist and anything said about or on behalf of that “God” is empty and irrelevant.I put the word “God” in quotes and qualify it with “of religion” because “God” is a common religious word used to identify a Supreme Being or Higher Power. This idea of “God” is most closely associated with the Theistic belief-system. Theism generally holds that God exists realistically, objectively, and independently of human thought. This God created and sustains everything, is omnipotent and eternal, but is also personal and interacting with the universe through, for example, religious experience and the prayers of humans. Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.Beliefs are choices and people choose to believe in the “God” of religion or Theism. At first glance this belief seems harmless but the devil is in the details. Just a cursory stroll through history reveals how religion has used the idea of God as a means of social control and preservation of power."© Jim Palmer

Beliefs Matter: Part 2

For the next few weeks I'm going to be sharing a series of thoughts on the topic: Beliefs Matter.This is Day TwoBeliefs are powerful.Jesus once restored eyesight to a blind man but told him it was his belief that healed him. The Buddha taught that ignorance or false beliefs are the source of human suffering. A central tenet of psychology is that subconscious beliefs are the main determinant of one’s fate, happiness, success or demise. Psychosomatic medicine studies the mental and emotional aspects of a person as it relates to physical health or illness. The beliefs we hold can be a source of anxiety and stress, resulting in physical symptoms and imbalances. Our beliefs are formed at a young age. As children we were given our beliefs from our parents and our peers. Without the necessary tools to form our own beliefs, we rely mainly on what we were told by others. Our beliefs are also programmed and reinforced through the influences of religion, education and the cultural norms we were raised in. Each of us have a system of beliefs – mental models and maps about who we are and what the world is, and it writes a script of what to do and be, accordingly. We often don’t question our core beliefs. It doesn’t occur to us to do so. With the same certainty that the sun will rise tomorrow, we are unreservedly attached to our core bedrock beliefs. They have long since been ingrained in us. They are the foundation of who we think we are, our philosophy of life and our conception of the world. They are the story we live in every day. It’s what we know. It’s our security. Beliefs can be harmful. Beliefs can motivate hate, violence and war. A belief can cause a person to harm themselves or take their own life. A person’s beliefs can prevent any possibility of happiness or healthy relationships. Beliefs are choices. First you choose your beliefs. Then your beliefs affect your choices. We are what we believe. If you don’t change your beliefs, your life will be as it is forever.*If you are interested in seeing more series of posts like this, consider becoming part of my Patreon community, which supports all my writing endeavors. You can join the community for as little as $10 a month ->https://www.patreon.com/jimpalmer

Beliefs Matter: Part One

For the next few weeks I'm going to be sharing a series of thoughts on the topic: Beliefs Matter.This is Day One.Human beings believe things. We have beliefs about weighty matters like the meaning of life and what’s beyond the grave. We have beliefs about lesser issues like who makes the best pizza, or which smartphone is superior, iPhone or Android. We don’t give a second thought to some of our beliefs.The sun rising tomorrow is never in question, we just believe it will. A belief is an acceptance that something exists or is true. Belief normally implies the absence of doubt. I believe I will one day die. I am certain of it. At some point in time there will be a termination of all my biological functions that sustain me as a living organism. I have plenty of evidence to substantiate my belief. There may not be factual certainty that something is true, but that doesn’t stop a person from believing it. Contrary to popular belief, if you are hit by a penny dropped from the Empire State Building it will not kill you. Lightning actually does strike the same place twice and many more times than that. Despite the National Enquirer, there is no proof Elvis is still alive, notwithstanding the recent citing at a Dairy Queen outside Memphis. And of course there’s the five-second rule – if you drop food on the floor and pick it up within five seconds it’s safe to eat. However, research shows that salmonella can survive on the floor for weeks. I suggest you follow the no-second rule.Our beliefs shape and determine our experience of life and the world. If you believe something is true, whether it factually is or not, it’s true for you. For centuries people believed the world was flat and feared the possibility of falling off the edge of the earth into an abyss of nothingness. In M. Night Shyamalan’s film, The Village, inhabitants are made to believe and fear evil creatures in the surrounding woods, an elaborate scheme used by the Elders to forbid people from leaving. Life is not a sequence of random events. Life unfolds according to our beliefs. Henry Ford said, “Whether you think you can or you think you can’t – you’re right.” You are not likely to succeed or flourish in life beyond the beliefs you hold about yourself. Our behavior is aligned with these beliefs. If you believe you are not capable of succeeding, you will likely not have the attitude of self-confidence or make choices such as taking risks, both of which are almost always present where people achieve success. If you believe you are not worthy of love you will close yourself off from love or drive it away, and then use the result as evidence to support your original premise. Our beliefs form a story – it’s our own individualized view of the world, ourselves and all of life. We play our part in the story based on those beliefs. If you believe there are hideous monsters in the woods waiting to devour you, you won’t venture beyond the village limits. If you believe you are inadequate as a man or woman, you will assume or have suspicions that others see you in the same way.Beliefs are convictions. We are convinced things are a certain way. Our beliefs become a state of mind. We habitually think and act in accordance with our beliefs. Beliefs determine what we do in the world. People act in line with their beliefs. © Jim PalmerIf you are interested in seeing more series of posts like this, consider becoming part of my Patreon community, which supports all my writing endeavors . You can join the community for as little as$10 a month. -> https://www.patreon.com/jimpalmer.

The Human(ism) Side of Spirituality

I recently gave a presentation to a group on the subject of humanism and spirituality. The American Humanist Association describes Humanism as, "... a progressive philosophy of life that, without Theism and other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity." Whereas Atheism is a conclusion with respect to disbelief in the existence of God, Humanism promotes a non-religious/supernatural way of life that is ethical and altruistic. There tends to be an ambivalent and suspicious feeling in the non-religious community about the word "spiritual." This is the matter I took up in my presentation and discussion. What follows are the notes and points I made with respect to this topic. The title I gave it was, Can Humanism be "spiritual"? What is spirituality? A reasonable place to begin is to define spirituality. A basic dictionary definition states, “Spirituality is the quality of being concerned with the human spirit or soul as opposed to material or physical things.” I would call your attention to that part of the definition that contrasts "spirit/soul" with "material/physical." Spirituality is a realm or area of inquiry that is non-material. Spirituality is a broad concept with room for many perspectives. In general, it includes a sense of connection to something bigger than ourselves, and it typically involves a search for meaning in life. As such, it is a universal human experience—something that touches us all. People may describe a spiritual experience as sacred or transcendent or simply a deep sense of aliveness and interconnectedness.There's an assignment in my Life After Religion Course called: Determining what “spirituality” means to you. The exercise involves answering the following questions as way of cultivating a personally meaningful, authentic, non-religious spirituality. Notice that none of the questions speak of "God," "supernatural," "religion," or "faith." What makes you come alive?  What satisfies you most deeply?  What fills you up?  What brings you joy?  What centers you? What need in the world moves you to action?What hardship and suffering in the world weighs heavy on your heart?What injustice in the world makes you angry?What is a source of delight and pleasure for you? What areas, fields, or subjects are you interested in exploring? What makes you feel connected to yourself? What forms of self-expression are the most gratifying? What would your sense of adventure tell you to do? What way of being in the world resonates most deeply with your heart? Where does your sense of curiosity take you? How are you most compelled to aid the liberation of others? Where in life are you inspired to be a tangible expression of love, acceptance, and compassion? What nurtures a greater love for yourself and others?In the non-religious community there are different ways people relate to the word and concept of spirituality. Atheist neuroscientist Sam Harris describes spirituality as, “…. inhabiting the far end of the positive side of the continuum of human psychology and human well-being… radical insight into the nature of consciousness by virtue of a disciplined practice like meditation.” Harris also mentions words such as awe, well-being, love and happiness as experiences that do not require the framework of religion, belief in God or the supernatural. He states there is no sufficiently adequate word or term to replace the term “spiritual” or “spirituality,” and instead calls for a reclaiming and redefining of these words. (However, the words Yugen and Satori are sometimes mentioned is such conversations.) Sam Harris sees the mystery of consciousness as one of the primary scientific and spiritual areas of inquiry in the non-religious community. Sam Harris shares these thoughts in this video. There are many voices in the non-religious community who speak of spirituality. In an article about spirituality in Psychology Today, David Elkins, author of the book: Beyond Religion: A Personal Program for Building a Spiritual Life Outside the Walls of Traditional Religion, remarks that “… the word spirituality derives from the Latin root spiritus, which means ‘breath’—referring to the breath of life.” To Elkins, spirituality involves “opening our hearts and cultivating our capacity to experience awe, reverence, and gratitude. It is the ability to see the sacred in the ordinary, to feel the poignancy of life, to know the passion of existence and to give ourselves over to that which is greater than ourselves.”Robert C. Fuller in Spiritual But Not Religious writes, “Spirituality exists wherever we struggle with the issues of how our lives fit into the greater scheme of things. . . . We encounter spiritual issues every time we wonder where the universe comes from, why we are here, or what happens when we die. We also become spiritual when we become moved by values such as beauty, love, or creativity that seem to reveal a meaning or power beyond our visible world. An idea or practice is ‘spiritual’ when it reveals our personal desire to establish a felt-relationship with the deepest meanings or powers governing life.”The planetary scientist, Carolyn Porco, writes, “At the heart of every scientific inquiry is a deep spiritual quest to grasp, to know, to feel connected through an understanding of the secrets of the natural world, to have a sense of one’s part in the greater whole. It is this inchoate desire for connection to something greater and immortal, the need for elucidation of the meaning of the ‘self,’ that motivates the religious to belief in a higher ‘intelligence.’ But the same spiritual fulfillment and connection can be found in the revelations of science. I consider myself . . . a spiritual person. . . . meaning that I’m someone who seeks the extraordinary in the ordinary; someone who wants to know the underlying meaning of everything; someone who looks around them at everyday life and asks, “Is there a purpose to this? Where is this leading? What lies beyond? And how do I fit into this whole picture?”Unitarian Universalist minister and author Doug Muder, in a piece called, “A Humanistic Perspective on Spirituality,” poses the question: “What if we had an authentically Humanist spiritual vocabulary that didn’t have to be borrowed or transplanted or reinterpreted?” going on to claim that “the people who invented Humanism already had an advanced spiritual practice . . . consistent with their Humanism.” Examining each of the four Greek schools of the Hellenistic era—the Cynics, Epicureans, Skeptics, and Stoics, Muder concludes that they “represent the birthplace of modern western humanism.” Muder sees the ideas of the Stoics particularly as best embodying “the full Humanist complex of ideas.” For example, they were against slavery, believed in the education of women, and envisioned a world community without war. Because the word "spirituality" is often associated with religion, supernatural or metaphysics, there is the distinction of secular spirituality.  Secular spirituality is the adherence to a spiritual philosophy without adherence to a religion. Secular spirituality emphasizes the personal development of the individual, rather than a relationship with the divine. Secular spirituality is made up of the search for meaning outside of a religious institution; it considers one's relationship with the self, others, nature, and whatever else one considers to be the ultimate. Often, the goal of secular spirituality is living happily and/or helping others.Science and spiritualityIn the non-religious community a link has also been made between science and spirituality. Particle physicist Jeff Forshaw writes, “I am struck by the astonishing beauty of the central equations in physics, which seem to reveal something remarkable about our universe… the natural world operates according to some beautiful rules… We are discovering something at the heart of things… It feels like a personal thing – like we are relating to something very special." And of course there are the well-known words of Carl Sagan, “Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or of acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both.”  As mentioned previously spirituality belongs to the realm of the non-material, which is increasingly becoming a matter of scientific interest. Dr. Gary Schwartz, professor of psychology, medicine, neurology, psychiatry and surgery at the University of Arizona, writes:“Non-material science began to emerge at the turn of the nineteenth century when physicists started to explore the relationship between energy and the structure of matter. When they did this, the belief that a physical, Newtonian material universe was at the very heart of scientific knowledge was abandoned, and the realization that matter is nothing but an illusion replaced it. The very make-up of an atom is comprised of what we believe to be empty space. At this point, scientists began to recognize that everything in the universe is made out of energy, and this has been known in the scientific community for more than one hundred years.Some materialistically inclined scientists and philosophers refuse to acknowledge these phenomena because they are not consistent with their exclusive conception of the world. Rejection of post-materialist investigation of nature or refusal to publish strong science findings supporting a post-materialist framework are antithetical to the true spirit of scientific inquiry, which is that empirical data must always be adequately dealt with. Data which do not fit favored theories and beliefs cannot be dismissed a priori. Such dismissal is the realm of ideology, not science.”As I have thought about it, I have pondered a connection between spirituality and the theory of evolution. Let me explain. Abraham Maslow created a theory of psychological health known as Maslow's hierarchy of needs. He portrayed this in the shape of a pyramid with our most basic needs at the bottom, and the need for self-actualization at the top. The basic idea is that we have survival needs for food, water, safety, shelter, etc. Then, to continue to develop, we have psychological needs for belonging and love met by friends and family, as well as a sense of self-esteem that comes with some competence and success. According to Maslow's theory, if you have these needs fulfilled, then you can explore the cognitive level of ideas, the aesthetic level of beauty and, finally, you may experience the self-actualization that accompanies achieving your full potential. What is less well-known is that Maslow amended his model near the end of his life, and therefore the conventional portrayal of his hierarchy is inaccurate, as it omits a description of this later thought. In his later thinking, he argued that the we can experience the highest level of development, what he called self-transcendence, by focusing on some higher goal outside ourselves. Examples include altruism, or spiritual awakening or liberation from egocentricity. Here is how he described it in The Farther Reaches of Human Nature, "Transcendence refers to the very highest and most inclusive or holistic levels of human consciousness, behaving and relating, as ends rather than means, to oneself, to significant others, to human beings in general, to other species, to nature, and to the cosmos." I have often wondered about the possibility that "transcendence" or "spirituality" could have been an acquired trait through natural selection because it instilled a sense of being part of something beyond and bigger than simply oneself and one's own individual potential. In other words, it was a necessary trait for advancing the human species to be aware, mindful, meaningfully connected to and in active relationship with a larger framework that included other species, nature, the cosmos, and the interdependent web of all existence, and that this connection was forged by nonmaterial dynamics such as the emotions of awe, gratitude, empathy, service, compassion and beauty. Spiritual but not religiousThere are two terms that are common descriptors of the non-religious community. The first is "nones," which are those who do not identify with any religion. The terms comes from what is typically the last choice on questions about religious affiliation - "none of the above." There is also the SBNR distinction - "spiritual but not religious." These are people who discard religious structures for a more personal spirituality. A recent survey reports that as many as 33 percent of the population identify themselves as SBNR. One of the most interesting statistics here is from USA Today, which in 2010 claimed that no fewer than 72 percent of Generation Y identify themselves as “more spiritual than religious.”I have discovered in many cases that when individuals declare themselves “spiritual but not religious,” they are adhering to principles of humanism. Many people who aren’t self-identified humanists are de facto humanists. An article aptly titled "The Spiritual Perspective and Social Work Practice," author Patricia Sermabeikian talks about the spiritual dimension of life as expounded by such humanistic and existential theorists as Viktor Frankl, Eric Fromm, and Abraham Maslow. Her quotation from Maslow is particularly instructive: “The human being needs a framework of values, a philosophy of life, a religion or religion-surrogate to live by and understand by, in about the same sense he needs sunlight, calcium, or love.”The word "spiritual" often stands in contrast to "secular," and both terms are often viewed in quite a narrow-minded sense. Religious/spiritual people tend to have an inadequate understanding of the word "secular," and non-religious people return the favor with an insufficient view of the word "spiritual." The words are often thought of antithetical - in other words, what is "secular" cannot be "spiritual" and what is "spiritual" cannot be "secular." Part of the confusion is that the word "secular" implies to some the absence of things like any kind of deep sense of aliveness and interconnectedness or feelings of awe, well-being, love, beauty and happiness or transcendent experiences of knowing oneself as part of and belonging to a greater, mysterious and beautiful whole. And then on the other hand, the word "spiritual" implies to some the belief in God and religion or a bunch of woo-woo and supernatural/metaphysical mumbo-jumbo and irrational nonsensical quackery.That many humanists themselves disparage the term spiritual as mumbo-jumbo—as little more than outdated pre-scientific superstition—doesn’t much help the matter either. For it inflicts the word with negative meanings similar to what Christian conservatives have done to the tag “secular.” I think humanists would want to claim all the positive, non-supernatural aspects of spirituality, and leave the heavily biased, parochial derision of the term secular to those too narrow-minded, or prejudiced, to appreciate how they’re using it. In the article, "Humanism and Spirituality: A Spiritual Perspective," Humanist psychologist Judith Goren writes, “Humanism, to be a viable movement in the 21st century, needs to expand its parameters to explore, address and include the spiritual dimension of human experience.” With respect to the Humanist Manifesto of the American Humanist Association, I think that according to all the secular definitions of spirituality I’ve seen—Humanism's philosophy, ethics, and its principles and practices makes humanism a spiritual movement, and one to be reckoned with. Some hope that future humanists will come to recognize their essential identity and reclaim a word that actually reflects the very heart of what they’re all about. Which is to say their aspiration to lead virtuous, morally responsible lives that are at once rational and—emotionally—rich, passionate, exciting . . . and deeply fulfilling. There are many examples of people expressing non-religious spirituality such as this Atheist Superbowl Commercial and this compelling and inspiring video entitled, My spirituality as an atheist.   As stated at the outset, the title for my remarks and discussion was, Can Humanism be "spiritual"? This breaks down into a few very different kinds of questions. With respect to "can" humanism be spiritual, of course it can. In the simplest and perhaps the most profound sense of the term, Humanism IS spiritual. Religion can often be a barrier to nurturing spirituality to the extent that it assumes that it has already answered all the deepest questions of life, systematizes the spiritual realm into an approved set of beliefs, practices, do's and don'ts, and rules and rituals, uses the construct of divine reward and punishment to engender good or moral behavior, and discourages skepticism, questioning and exploration beyond its own beliefs and conclusions. So yes, Humanism "can" be and IS spiritual. However, there is the question of whether Humanism wants to claim and use the word "spiritual" or "spirituality" to describe itself. In so doing, Humanists may have the burden to explain what they don't mean and what they do mean by these terms since many people already have a fixed understanding about them. Choosing words such as Yugen and Satori would have its own challenges. Others have suggested that reference is simply made to the "human spirit." After my remarks, the group discussed the following questions:1. What is "spirituality" and why do people want it?  2. What is the humanistic mindset or response to the interest people have in spirituality?  3. Is there a secular or humanistic spirituality?  4. Is being human enough, and is everything we need to know for living a meaningful, fulfilling, and purposeful life found in our humanity?5. Are there better semantics or language for identifying and talking about the ideas that the word “spirituality” are referring to?To explore the topic of non-religious of humanist spirituality, check out these books:The Good Book: A Humanist Bible, A.C. GraylingWaking Up: A Guide to Spirituality Without Religion, Sam HarrisAstrophysics for People in a Hurry, Neil deGrasse TysonThe Meaning of Human Existence, Edward O. WilsonConfession of a Buddhist Atheist, Stephen BatchelorChristianity without God, Lloyd GeeringReason and Reverence, William R. Murry

Registration Now Open for Jim's Fall Cohort Group!

Maybe last week you decided you can't do God, church, religion or Christianity anymore. Perhaps you walked away months or years ago and been spinning your wheels in I-hate-religion mode, but now even that is getting old. Or maybe you have explored every feasible combination of ideas about God, renamed "God" something else, temporarily became Buddhist, studied ever philosophical and spiritual path known to humankind, and ... now you just...like...want...wish...you could jump off the merry-go-round of "figuring it out"and have a simple, meaningful, inspiring, bullshit-free life, and something like inner-serenity and peace; a sense of harmony, humanity, authenticity, purpose and congruence; relationships of depth and significance; and doing something with your life that you feel really matters. You can create this life for yourself! I promise. It won't be a cakewalk, but you can do this. If I did, you can. Since 2009 I have watched people riding the merry-go-round of replacing one belief for another, following one guru after another, trading in some "ism" for another, becoming a devotee of some new enlightened teaching after another, adopting a new spiritual practice after another... round and round and round they go. I've not only watched this occur in people's lives but for the past eight years I have listened, supported, encouraged and guided them in my spiritual direction practice. In many cases, people seek me out because they are knee-deep in the volatile and messy process of shedding religion. Some of the common areas we work through are: making peace with your past; undoing religious pathology; navigating existential angst; starting over with a different relationship with yourself; learning new mindsets and tools for creating a life you want; and exploring the depths of what it means to be human. I know this journey well, having walked this path myself many years ago. In a nutshell I've learned that if a person is serious about doing their personal and inner work, taking the actions that come from that, and has a support crew behind them... they can create that life mentioned above. Otherwise, round and round and round they go, where it stops nobody knows. This fall I'm leading an 8-week cohort. I'm calling it the: Goodbye Merry-Go-Round Cohort Group. This cohort group is not for the faint of heart. I'm inviting six people who are tired of the religious/spirituality/self-help flavor-of-the-month approach to life and living, and interested in serious self-searching, deep growth and transformation work. There's no book to read, no teachings to hear, no belief-system to follow, no guru to worship... just you and me and six people getting real about our lives. There are four central components of the cohort group:Cohort Intention StatementEach cohort member will create a Cohort Intention Statement that expresses each individual’s personal work to be done in the cohort – areas to explore, issues to address, and goals or objectives to achieve. Each cohort member will also create and complete an individualized and unique project of self-expression – a tangible, meaningful and authentic demonstration of oneself.Individual Collaboration and Exclusive Direct Access to JimI will be clearing my calendar of commitments and projects in order to devote 3 hours a week of focused individual work with each cohort member. Each cohort member and myself will work together to create a workability plan based on their interests and needs, and best utilizes my investment of time and expertise. For example, a group member may decide to divide up their 3 hours with me in a week to include: Skype and/or phone call(s); email correspondence; my reviewing and offering input and feedback on their self-expression project; investing time behind-the-scenes using my expertise and influence to help group members achieve their objectives and goals.2 Cohort Webcast Group MeetingsI will lead two Webcast Cohort meetings. An agenda will be sent prior to each meeting, detailing the focus and how to prepare. I will share my thoughts and insights on the subject and facilitate a group discussion. In these meetings, each group member will also be giving an update on how their project is unfolding, and their progress in achieving their goals. I may invite a guest to participate in the Webcast Group Meeting if I feel it will be advantageous to the group.Cohort Online Private Forum An online forum will be created for ongoing discussion and interaction among cohort members. Members can utilize the online forum as it supports their needs and interests throughout the process, including: networking with other group members; exchanging ideas; seeking feedback; sharing knowledge; real, authentic, meaningful, significant conversation. Cohort members are free to associate and forge meaningful and mutually beneficial connections with others in the group. This is a voluntary choice among group members, and to be worked out between the group members themselves.Going Forward PlanAt the end of the 8-week cohort experience, each cohort member will create a Going Forward Plan, which involves thinking through and specifically identifying how to build upon the work done in the cohort group, and the next steps to be taken.The 8-week cohort experience includes: 1. Cohort preparatory work, including the creation of the Cohort Intention Statement for each participant.2. Weekly one-on-one 60-minute Skype session with Jim, and 2 additional hours of personal collaboration as determined by each cohort member.3. 2 Cohort Webcast Meetings4. Online private cohort forum 5. Cohort Going Forward PlanThe cost of the 8-week cohort group is $1,450 per person with discounts available. One can choose from the following payment options: (1) Pay in full at the outset of the group and receive a $250 discount, making the total cost $1,200; (2) Pay half of the $1,450 at the outset of the group ($725) and receive a $100 discount and pay the other half ($625) at the mid-point of the cohort experience: (3) Make three payments of $483.The cohort group will be closed once the six participants are identified. Registration for the cohort group is now open. Once six participants officially register for the cohort group, registration will be closed. One can register for the cohort group by choosing and completing a payment option of: $1,200, $750, or $483. To register for Jim’s cohort group, make your payment at this link.  The Cohort group will begin the week of September 4th. If you have questions for Jim about the cohort, you can email him at: jimpalmerauthor@gmail.com

Announcing Life After Religion Firesides

I find there are many conversations people want to have but don't know where to have them. For example, there's the...I-don't-really-believe-in-"God"-anymore-but-I-kinda-wish-there-was-something-sort-of-like-God-I-could-still-believe-in conversationor theThis-non-religious-progressive-enlightened-supermarket spirituality-metaphysical-"be present in the moment"-namaste-I am god or goddess-source-chakra-thing-seems-way-too-complicated-and-slightly-woo-woo conversationor the I-have-no-answers-for-anything-and-frankly-this-scares-the-shit-out-of-me conversationor theI'm-just-tired-of-trying-to-figure-it-out conversationor the Can't-just-being-human-be-enough conversationI want to create a space to have these kinds of conversations, and so I am hosting the Life After Religion Firesides. LIFE AFTER RELIGION FIRESIDESconversations about a post-religion and more human spirituality Starting Tuesday, July 25th, I’m going to be hosting a series of Life After Religion Firesides, which are small group conversations over Skype. I will provide a video connection to myself, but it's your choice if you want to participate by video or audio only. Either is fine. These Fireside chats will be 60-minute group calls. I will share 15 minutes of thoughts on the theme for the night, and then facilitate discussion on the topic. No, there will not be an actual fireplace or camp fire but I’ll see if I can find something to set ablaze. The Firesides are limited to 5 people per call so we can truly have meaningful interaction and conversation. It is requested that each participant make a minimum donation of $35 per call. The monies will be used to help support the spiritual counseling work I do with the homeless in my city. Here are the themes for each Fireside: JULY 25 – CHILL SPIRITUALITY / 7pm CSTSpirituality has become a lot of effort, exertion, toil and labor. How much more do we really need to know, and do we already know too much for own good? Maybe it’s time to clear the decks and let go of the incessant pursuit and insatiable consumption of new and improved beliefs, better dogma, and more enlightened concepts and practices… and cultivate a minimalist spirituality. AUGUST 1 – NON-THEISTIC SPIRITUALITY / 7pm CSTNot going to church, no longer believing in hell and having a kinder, gentler and more progressive theology is doable for most people. But shit gets real when you realize you no longer hold a theistic view of God, and not quite sure if there even is one. Now what? AUGUST 8 – THE EXISTENTIAL DILEMMA / 7pm CST There are questions for which humans would like definitive answers. What’s the meaning of life? What happens after we die? Do I have a purpose? Do we have a soul? Is there a god? What is true? Who am I? Where did I come from? What is my true nature or essence? How should I live my life? It doesn’t take long for a person to notice that there are many different and conflicting answers to these questions. So, who is right? OR are we barking up the wrong tree by trying to resolve these questions with certainty? Do we need definitive answers to these questions? Maybe we don’t. AUGUST 15 – THE SPIRITUALITY OF BEING HUMAN / 7pm CST People are accustomed to determining their spiritual path based on the authority of a source outside themselves – God, the supernatural, divine communication, special teachings, spiritual gurus, sacred books, religious organizations, etc. But is being human enough, and is everything we need to know for living a meaningful, fulfilling, and purposeful life found in our humanity? AUGUST 22 – GIVING UP "SPIRITUALITY" / 7pm CST You do realize there really is actually nothing called “spirituality.” It’s not a thing. We made it up. That’s not to say it is not a useful term or that what it indicates isn’t meaningful. But it’s not necessary to keep dragging it around everywhere you go. What is or isn’t “spiritual” anyway? The term “religion” has fallen out of favor, and was replaced with “spirituality.” Then we created a religion out of “spirituality.”The Fireside calls will be limited to 5 participants per call. Participants for the Fireside chats will be chosen on a first-come first-serve basis. The minimum requested donation is $35 per person. If you are interested in participating in all 5 Firesides, you may secure your spot with a one-time minimum requested donation of $175. You can also gift these calls to someone if you’re inclined. Please include an email address at registration so I can send you preliminary details and instructions before the call.Registration is now open for Life After Religion Firesides, and you can secure your spot at this link. 

The Other Apocalypse

I'm the Organizer of the Nashville Interfaith Meetup group. On Friday nights our group has been watching the National Geographic original series, The Story of God with Morgan Freeman. There are nine episodes in the series that explores topics such as: death, evil, miracles, and heaven and hell. Last night the episode was entitled "Apocalypse," and explored the many different views of religion as it relates to the end of the world. The basic religious idea of apocalypse is that there's a cosmic divine plan unfolding and will ultimately come to a head in a cataclysmic showdown between good and evil when God's judgement will punish the wicked, reward the righteous and wipe the slate clean (insert flames, destruction, meltdown, horror, hideous beasts, lake of fire, etc). Here are three problems I have with this narrative: 1. The illusion of inevitability leads to passivity. The idea that the world's apocalyptic ending is certain means that people falsely think that our destiny as humankind is out of our hands. In other words, if it's all going up in flames anyway, why try? It would be futile to work toward building a world of peace, harmony and workability if we already know we are on a collision course with Armageddon. 2. The illusion of divine conflict and intervention leads to lack of ownership and responsibility. Our world is messed up for only one reason and it has nothing to do with Satan and demons and spiritual warfare and diabolical forces from the netherworld. Our world is messed up because we have messed it up. The pain and suffering of our world we have afflicted upon ourselves. Likewise, the solution and remedy is not God swooping in to save the day. The solution and remedy is you and me... us. The salvation, healing, and transformation of our world is not going to fall down from the sky, but lifted up from our hearts. 3. The illusion of sides is thwarting the only hope we have. The apocalyptic narratives is all about sides: God versus Satan; the righteous versus the wicked; the saved versus the damned; us versus them, etc... Religion keeps the game of separation, division and discord going, and this will be what kills us all if we don't stop, and realize that we are one human family and either we figure this shit out together or we all sink on the Titanic. Martin Luther King, Jr. got it right, "We either learn to live together as brothers (and sisters) or perish as fools." Religion has made us all fools. The word "apocalypse" actually means to unveil what is hidden. The answer is not up in the sky and caught up in some grandiose fantastical drama. Everything we need to know to save ourselves is hidden inside our hearts. We don't need divine intervention, we need a human awakening. For further reading: Do we have the guts to change the world?Does religion do more harm than good?Can "interfaith" include atheists?

Jesus and anarchist spirituality

Did you ever hear in church that Jesus was an anarchist?Probably not.Many of my friends who are anarchists are Atheist. It makes sense. At its root, anarchy is the absence of a ruler – that would include a ruler on earth or in the heavens. Here are a few anarchist quotes about this:“As long as we have a master in heaven, we will be slaves on earth.” –Mikhail A. Bakunin“Religion is the sigh of the oppressed creature, the heart of a heartless world, the soul of a soulless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness.” -Karl Marx“Anarchism stands for the liberation of the human mind from the dominion of religion and liberation of the human body from the coercion of property; liberation from the shackles and restraint of government.” -Emma GoldmanJesus did not advocate the God of religion Contrary to popular belief, Jesus did not teach or advocate the view of a sky God who is located somewhere beyond the clouds and who is guiding and controlling the affairs of humankind according to some divine plan. Jesus called this “God” a lie. Instead, Jesus taught that “God” is a spirit, dimension, and authority that is naturally within every individual person, and does not need religion to regulate it. The primary message of Jesus was calling people to switch sources – to turn away from those false beliefs and ideologies in our heads, and to turn toward what is real in our deep feelings and what we know is true in our gut. In other words, to turn to that natural authority within ourselves – to speak, act and live from that higher spiritual presence with us. We all did this quite naturally as children until we were inoculated with the poison, dispensed by societal institutions such as education, religion, government, media and society.The “God” of religion is something we made up. There is no sky “God” beyond the clouds in the heavens who controls and orders the affairs of humankind, and working out some mysterious divine plan. It’s unfortunate that the Christian religion has used Jesus as the poster-child for this religious propaganda. One of the central reasons why I wrote the book Inner Anarchy was to show how the Christian religion has misrepresented Jesus and his message, and draw out the truth that Jesus bore witness to and demonstrated.Do you have to be an atheist to be an anarchist? I would say yes… and no. The answer is “yes” in terms of divesting oneself from the “God” of religion – that tyrant in the sky who rules the world and the fate of humankind. Jesus himself did not hold belief in that “God.” But I would also say “no” with respect to the fact that, whatever one chooses to call it, there is an authority, dimension, source, consciousness… that runs equally through us all. We touch that source often but perhaps we doubt it or don’t know what to do with it. John Lennon was connecting with and giving expression to that source when he sang the song, Imagine. Martin Luther King, Jr. was connecting with and giving expression to that source in his “I have a dream” speech. Noteworthy anarchist Errico Malatesta was connecting with and giving expression with that source when he said, “We anarchists do not want to emancipate the people; we want the people to emancipate themselves.”The anarchist mentality of JesusIt’s regrettable how the Christian religion has typically portrayed Jesus. The truth is that Jesus could be considered the biggest anarchist of them all. Jesus’ life began and came to an end in defiance of government. If it had not been for Mary and Joseph’s intentional act of defying King Herod’s decree, Jesus would have never been born. Jesus was born into this world as a criminal and would later be killed as a criminal – a criminal as so regarded by the government. Everything surrounding the birth, life, and death of Jesus was a defiance of the religious and political power structures of his day, which ultimately conspired together to have Jesus executed. This anarchist spirit is prevalent in about everything associated with Jesus, including his own mother. I wrote in Inner Anarchy:“Mary is not the serene and submissive one we see portrayed on Christmas cards. Oh no! The New Testament “Mary” is the Greek rendering of the Hebrew Marion. It means “bitter rebellion.” “Mary” is that spirit of anarchy—the need to rebel against the belief systems that have been dumped on us and led us astray. Can you now see? That is “Mary,” the mother of the messiah, within us! That is the anarchy that we have been talking about that is so necessary. That is the messiah’s mom! No mom, then no messiah!”Jesus confronted and challenged the hierarchical structures of power in his day. I wrote in Notes from (Over) the Edge:“Jesus turned everything upside down. He desacralized everything – times, places, rituals, altars, hierarchies, traditions. In their place, he ascribed dignity and authority to the human being – ordinary men and women who bear God’s image. He put everything back under the feet of the human ones. Religion – Law, Scripture, everything – must serve them rather than be served by them.”and“Jesus was continually challenged, “By what authority do you say this or do that.” He never answered by appealing to the authority of the Bible. He laid no claim to a vision from any kind of special revelation. In fact, what makes Jesus immeasurably greater than any religious guru is precisely the fact that he spoke and acted without authority and that he regarded “the exercise of authority” as a profane characteristic.Jesus’s perception and teaching of the truth was direct and unmediated. He did not even lay claim to the authority of a prophet. Unlike the prophets he did not appeal to a special prophetic calling or to a vision in order to legitimize his words. Jesus never used the classical prophetic introduction, ‘God says…’ What gave weight to the words of Jesus were the words themselves. Jesus was unique among the men of his time in his ability to overcome all forms of authority-thinking. The only authority which Jesus might be said to have appealed to was the authority of the Truth itself.”Jesus taught that the guiding and governing principle for social relations and human affairs is to treat others as we would want others to treat us. By definition this would have to be a voluntary association between people as opposed to a mandated or legislated one. It also means that if someone is following the “Golden Rule” they must not do to others what they do not want others to do to them, which means one must respect the autonomy of other people’s personhood and their just property.The story of Jesus commanding us to give unto Caesar that which is Caesar’s is commonly misrepresented as Jesus commanding people to give to Caesar the denari which he asks for (i.e., to pay taxes to government) as – it is assumed – the denari are Caesar’s, being that they have Caesar’s image and name on them. But Jesus never said that this was so! What Jesus did say though was an ingenious case of rhetorical misdirection to avoid being immediately arrested. When the Pharisees asked Jesus whether or not it is lawful to pay taxes to Caesar they did so as a ruse in the hopes of being able to either have him arrested as a rebel by the Roman authorities or to have him discredited in the eyes of his followers. Jesus simply said “Give to Caesar that which is Caesar’s.” This begged the question, what exactly does belong to Caesar? The answer was demonstrated in everything Jesus taught and lived. What belonged to Caesar? Nothing. Jesus was a subversive person, and quite clever. He said be “wise as serpents and harmless as doves.” Jesus picked his battles. A time or two he paid the Temple tax to avoid arrest. In his mind, there were bigger fish to fry.There’s much more that could be said about the anarchist sentiments that Jesus taught, lived and demonstrated but that will have to be a subject for a future post.Jesus was an inner anarchist I use the phrase “inner anarchy” to identify the core message of Jesus, which involves a transformational shift in source. Most people operate out of the source of false beliefs, mindsets, narratives and ideologies that have been programmed in our heads through religion and society. The shift involves turning away from that source, and instead turning toward what lies deeper within us, namely a higher awareness or spiritual dimension that we access in and through what is real in our deep feelings. There are many ways people identify this – spirit, consciousness, higher awareness; Jesus referred to it as the kingdom of heaven within us. In and through that source we know that what is real and true is not separation, fear, scarcity, division, bondage and suffering, but love, liberation, harmony, peace, oneness, belonging, and the interrelated nature of all things.Turning toward that spirit dimension involves speaking from, acting from and living from that source. As we do our own inner work of turning away from the false beliefs, mindsets, narrative and ideologies that rule our lives from within and become more in-tune with that higher awareness or spirit source within us, it impacts who we are in the world. We step out the door and we discover that a lot of our current world is being held hostage by those same false beliefs, mindsets, narratives and ideologies, and that there are all kinds of societal systems and structures that are perpetuating those falsehoods, which are causing human suffering, oppression, injustice, fear, hatred, division, violence and destruction.The current order of the world is largely a violation of our higher awareness and what we know is real and true in our deepest feelings. We cannot turn a blind eye toward this dynamic and incongruity in the world. Jesus’ life was a demonstration of working this out. On the one hand, Jesus opposed, challenged, attacked, confronted, subverted, and undermined the religious and societal systems and structures of his day that operated upon these false religious and worldly ideologies that oppressed his human brothers and sisters, and divided them against each other and against their own spirit. Jesus’ opposition to these false ideologies and systems was not merely some sort of flash-in-the-pan political or activist endeavor, but was being generated from the power and authority of what was within him… and is within us all. It has real teeth to it, a staying power. It’s not just being against the current order but it’s lifting up out of ourselves what is real… a whole new world and way of being and living as a family in harmony with one another and all living things.One of the central themes of Inner Anarchy is showing how Jesus was an inner anarchist. Jesus confronted the religious and societal/political power structures of his day and called people to divest themselves from them. He was viewed as a dangerous threat to these hierarchies of power, which ultimately conspired together to have him killed, which Jesus did not resist and faced voluntarily. What separates Jesus from typical anarchist thinking is that Jesus did NOT see the root problem as individuals or groups of people in power or the ruling class. Instead, Jesus identified the culprit of human injustice, suffering and oppression as the power structures within ourselves in the form of the false beliefs, mindsets, narratives and ideologies that have been programmed into our heads and rule us from within.Inner anarchists are people who strike down and turn away from those false beliefs, mindsets, narratives and ideologies that have been ruling within them. Instead, they turn to the power and authority within themselves and lift up a new reality and world in its place. Jesus referred to this inner reality and authority as “the kingdom of heaven.” It’s not a religious thing but a natural part of each of us deep within. It is what’s most real to us in our deep feelings and what we know to be true in our gut. Once one does their inner anarchy they can no longer support or perpetuate the systems of religion or this world that operate upon those false beliefs and ideologies. This is the connection between inner anarchy and anarchy. Jesus said first address the system within yourself so you can truly aid the liberation of others, and replace the old order with a new world.I don’t believe there can be any sustainable anarchy without inner anarchy. The target of our struggle is never merely the tyrant on high but also that piece of the oppressor planted deep inside. Until we tun away from the false beliefs, mindsets, fears, narratives and ideologies that have been programmed into our heads and ruling from within… and until we turn to that source and authority within us and lift up what we know to be real and true in our gut… we are not going to birth that world that John Lennon, Martin Luther King, Jr. Errico Malatesta and all of us carry deep inside.Birthing a new worldIf you’re a woman who has given birth, you know that the birthing and labor process can be quite vigorous, difficult, intense and distressing. And yet, it is infused with love, affection, devotion and beauty. Birthing a new world from the inside out is no different. We do our own inner anarchy. When we give expression to this in the world we confront, challenge, subvert and undermine the current order and empire of lies with our left hand, and we lift up a new way in it’s place. There are many different ways we do this but whatever way that may be, it isn’t for the faint of heart. The old order is not going to go quietly into the night. We are going to have to push it over. As the older is passing away and a new world is lifted up, things will feel destabilized. It’s the labor pains.The spirituality that Jesus exhibited was centered in love and aligned with that “kingdom of heaven” within him, but it there was a vigorous, scrappy, gritty, courageous and actively engaged quality to it. This was the part that inevitably led to his execution. Jesus would not back down or go away. He confronted the old order and was a stand for the new one.You don’t have to be a Christian or believe in the God of religion to take up the challenge of inner anarchy. It involves doing your own personal work of turning away from the false beliefs, mindsets, narratives and ideologies that are within you, and turning toward that higher awareness, life, spirit, and consciousness that runs through every one of us. It’s listening, trusting, speaking, following and acting from the power and authority that is within each of us. There’s a inner/contemplative/centered/spiritual side to this, and a outer/anarchist/engaged side to it. A new world and order is not going to just magically appear, but we can create it together. Like childbirth, it will be vigorous, difficult, intense and distressing. And yet, it is infused with love, affection, devotion and beauty.

Does religion do more harm than good?

Does religion do more harm than good? There is not a straightforward way to answer this question. Of course I do not claim to speak on behalf of all religion. There are roughly 4,200 religions in the world. Even within the Christian religion worldwide, some estimates say there are as many as 30,000 different denominations. Every religious tradition and their individual faith communities could be plotted somewhere on a continuum from fundamentalist to progressive. My point is that "religion" cannot be assumed to be one fixed or defined entity, and in that sense it's perhaps unfair to ask such a question as if religion could be construed as only one thing. If I ask, "Does religion do more harm than good?", a reasonable response would be "it depends on the religion," and they'd be right. But if I was forced to answer this question, I would be inclined to approach it as follows. I would begin by skimming off 20% - the bottom 10% of extremists who rationalize hatred, violence, discord, destruction and oppression in the name of God, and the top 10% of those who draw inspiration and empowerment from their religion to be extraordinary instruments of love, peace, compassion, beauty, goodness, kindness and courage in our world. Let's just say that the bottom and top 10% basically wash each other out. So, what we're left with is the middle 80% of people involved in religion. There are 6 common characteristics associated with almost all religion that I see as having a significant downside. Those 6 characteristics are: 1. Separation from GodThe basic notion is that the source of what we most deeply or ultimately want and need as human beings is outside ourselves. In other words, the love, peace, power, wisdom, insight, courage, belonging, worth, significance, and meaning we desire is not something we can generate or find naturally within or through ourselves, but is given by "God" and contingent upon a proper relationship with God. 2. Externalization of authority to revelatory knowledge Who gets to say or how are we to determine the answers to the ultimate questions of life?  What is the meaning of life? What is my true identity? What is my greater purpose? How should I live my life? What is death? What happens when we die? Is there a god, and, if so, what is this god like? Religion typically claims that the correct answers to such questions are imparted through revelatory knowledge such as the teachings of a special messenger of God (i.e. Jesus, Mohammad, Buddha, Bahá'u'lláh, etc.) or a sacred text (Bible, Koran, Bhagavad Gita, Lankavatara Sutra, etc.). The further stipulation to this idea is the authority given to a select few to properly interpret these teachings and texts. 3. Deference to the not yet I have found in most religions that special attention is given to the not yet. What I mean by the "not yet" is the fulfillment of a future prophesy or the idea of the afterlife. The prevailing religious narrative seems to be that our current reality and order is messed up, lacking and hopeless, and something better is coming in the future as a direct result of divine intervention or some grand eschatological ending. Karl Marx wrote, "Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness." In other words, rather than confront the unjust and oppressive conditions of society, the working class is lulled into complacency and a pseudo happiness by the promised eternal reward of Heaven, preached in church each Sunday. 4. Divine intervention It is a common characteristic of religion to appeal to God in moments of great need or crisis. The notion is that there are some personal and societal circumstances that are beyond human capacity to resolve and require supernatural intervention. This is the logic behind intercessory prayer - requesting God's direct action in a personal matter or world affairs. 5. Innate badness The idea that human beings are fundamentally flawed is a common characteristic of religious thinking. The Christian religion teaches that people are born into this world as "sinners" in need of forgiveness and salvation. Guilt is, “I did something bad;" shame is, “I am bad.” What typically follows from the "I am bad" belief is a mistrust of oneself and one's ability to direct and govern their own lives. 6. Personification of evil The religious narrative of good versus evil teaches that just as there is a supernatural reality of goodness at work in the world ("God"), there is also an opposing supernatural force of evil ("Satan"). We laugh at the phrase "the devil made me do it," but most religious traditions externalize the fundamental source of evil and foul play in the world to "spiritual warfare," which is belief in evil spirits which are able to intervene in human affairs. In my experience, these six characteristics tend to influence people in what I believe to be the following harmful ways: 1. The inability to generate meaning and cultivate wholeness and well-being naturally in and through oneself. 2. Failure to nurture a holistic and comprehensive view of self, life and the world through the convergence of evidence and knowledge from all fields of study and inquiry. 3. Failure to fully embrace, honor, protect and invest oneself in the present gift of life. 4. Abdicating human responsibility for the condition of the world and avoidance of direct action to bring change.5. Ineptness for self-governance, free-thinking, self-confidence and psychological well-being. 6. Failure to acknowledge ourselves as the cause and for taking responsibility for the breakdown of society and our human and planetary ills and maladies. The question is: Does religion do more harm than good? After you skim off the bottom 10% and the top 10%, you are left with the 80% of people who practice religion. In my view, to whatever extent religion operates upon those above 6 characteristics and to whatever extent those 6 harmful effects dictate how people live and act, is one way of determining your answer to the question. One might stop and ask if it's possible for religion to renounce or let go of those 6 characteristics, and instead encourage, teach, inspire and promote values such as: 1. A higher view of humanity as a source for generating meaning, wholeness, ethics and harmony.2. An interdisciplinary approach for understanding and unraveling the mysteries and marvels of life and the universe. 3. Inspired, mindful and passionate living based on the notion that life is a wonderful gift and won't last forever.4. Taking ownership and responsibility for the task of building a world that works for everyone. 5. Encouraging and promoting self-actualization or the fulfillment of one's individual human potential. 6. Acknowledging that the only ugliness in the world is what we do to ourselves and other living things. Can religion do this inside the framework of belief in God? Is it possible? Which brings me to my next question.... (to be continued)

Jim's Fall Cohort Group Now Open!

Maybe last week you decided you can't do God, church, religion or Christianity anymore. Perhaps you walked away months or years ago and been spinning your wheels in I-hate-religion mode, but now even that is getting old. Or maybe you have explored every feasible combination of ideas about God, renamed "God" something else, temporarily became Buddhist, studied ever philosophical and spiritual path known to humankind, and ... now you just...like...want...wish...you could jump off the merry-go-round of "figuring it out"and have a simple, meaningful, inspiring, bullshit-free life, and something like inner-serenity and peace; a sense of harmony, humanity, authenticity, purpose and congruence; relationships of depth and significance; and doing something with your life that you feel really matters. You can create this life for yourself! I promise. It won't be a cakewalk, but you can do this. If I did, you can. Since 2009 I have watched people riding the merry-go-round of replacing one belief for another, following one guru after another, trading in some "ism" for another, becoming a devotee of some new enlightened teaching after another, adopting a new spiritual practice after another... round and round and round they go. I've not only watched this occur in people's lives but for the past eight years I have listened, supported, encouraged and guided them in my spiritual direction practice. In many cases, people seek me out because they are knee-deep in the volatile and messy process of shedding religion. Some of the common areas we work through are: making peace with your past; undoing religious pathology; navigating existential angst; starting over with a different relationship with yourself; learning new mindsets and tools for creating a life you want; and exploring the depths of what it means to be human. I know this journey well, having walked this path myself many years ago. In a nutshell I've learned that if a person is serious about doing their personal and inner work, taking the actions that come from that, and has a support crew behind them... they can create that life mentioned above. Otherwise, round and round and round they go, where it stops nobody knows. This fall I'm leading an 8-week cohort. I'm calling it the: Goodbye Merry-Go-Round Cohort Group. This cohort group is not for the faint of heart. I'm inviting six people who are tired of the religious/spirituality/self-help flavor-of-the-month approach to life and living, and interested in serious self-searching, deep growth and transformation work. There's no book to read, no teachings to hear, no belief-system to follow, no guru to worship... just you and me and six people getting real about our lives. There are four central components of the cohort group:Cohort Intention StatementEach cohort member will create a Cohort Intention Statement that expresses each individual’s personal work to be done in the cohort – areas to explore, issues to address, and goals or objectives to achieve. Each cohort member will also create and complete an individualized and unique project of self-expression – a tangible, meaningful and authentic demonstration of oneself.Individual Collaboration and Exclusive Direct Access to JimI will be clearing my calendar of commitments and projects in order to devote 3 hours a week of focused individual work with each cohort member. Each cohort member and myself will work together to create a workability plan based on their interests and needs, and best utilizes my investment of time and expertise. For example, a group member may decide to divide up their 3 hours with me in a week to include: Skype and/or phone call(s); email correspondence; my reviewing and offering input and feedback on their self-expression project; investing time behind-the-scenes using my expertise and influence to help group members achieve their objectives and goals.2 Cohort Webcast Group MeetingsI will lead two Webcast Cohort meetings. An agenda will be sent prior to each meeting, detailing the focus and how to prepare. I will share my thoughts and insights on the subject and facilitate a group discussion. In these meetings, each group member will also be giving an update on how their project is unfolding, and their progress in achieving their goals. I may invite a guest to participate in the Webcast Group Meeting if I feel it will be advantageous to the group.Cohort Online Private ForumAn online forum will be created for ongoing discussion and interaction among cohort members. Members can utilize the online forum as it supports their needs and interests throughout the process, including: networking with other group members; exchanging ideas; seeking feedback; sharing knowledge; real, authentic, meaningful, significant conversation. Cohort members are free to associate and forge meaningful and mutually beneficial connections with others in the group. This is a voluntary choice among group members, and to be worked out between the group members themselves.Going Forward PlanAt the end of the 8-week cohort experience, each cohort member will create a Going Forward Plan, which involves thinking through and specifically identifying how to build upon the work done in the cohort group, and the next steps to be taken.The 8-week cohort experience includes:1. Cohort preparatory work, including the creation of the Cohort Intention Statement for each participant.2. Weekly one-on-one 60-minute Skype session with Jim, and 2 additional hours of personal collaboration as determined by each cohort member.3. 2 Cohort Webcast Meetings4. Online private cohort forum 5. Cohort Going Forward PlanThe cost of the 8-week cohort group is $1,450 per person with discounts available. One can choose from the following payment options: (1) Pay in full at the outset of the group and receive a $250 discount, making the total cost $1,200; (2) Pay half of the $1,450 at the outset of the group ($725) and receive a $100 discount and pay the other half ($625) at the mid-point of the cohort experience: (3) Make three payments of $483.The cohort group will be closed once the six participants are identified. Registration for the cohort group is now open. Once six participants officially register for the cohort group, registration will be closed. One can register for the cohort group by choosing and completing a payment option of: $1,200, $750, or $483. To register for Jim’s cohort group, make your payment at this link. The Cohort group will begin the week of September 4th. If you have questions for Jim about the cohort, you can email him at: jimpalmerauthor@gmail.com