Greet the morning sun
In whatever way you Will
Every time you wake
Greet the morning sun
In whatever way you Will
Every time you wake
It seems that with peer-to-peer, interconnected, and collaborative environments, syntheists ought to be able to keep up to speed on the latest computer science technology.
In other words, I would like to re-envision what a team of programmers looks like and make it more in line with Syntheism.
My impression of a grossly stereotypical software development team is a group of isolated white dudes each with four screens and a 24-pack of Mountain Dew. Each developer is essentially learning on his own, but with a group of people to whom he can pose questions and read their answers in a linear forum. Tasks are broken into tiny chunks that programmers split up amongst each other. It’s divide and conquer.
There are efforts under way to fix the gender disparity in the technology industry. My pick of late is Women’s Tech Radio, which brings inspiring stories from diverse backgrounds. In episode 15 Liz Heidner talks about her positive experiences with pair development teams around one computer. Show host Paige eloquently describes this new programming paradigm as “person-based dual core processing and hyperthreading.”
I hypothesize that a group of two or more motivated syntheists around one computer will be more productive by far than a single body. Not every contributor need be fully proficient in the technology being used in order to learn and add constructive ideas to the project. Groups should have a plurality of ages. This is the most efficient way I can think of to get our society directly involved in the creation of syntheos.
A distributed software team, then, is a network of syntheist groups connected in real time to contribute code, text, photos, video, gaming, and audio content and collaboratively create a web application for free and universal access.
We can imagine the experience of the least technologically savvy group member and foresee a multitude of questions arising during and after the real-time development event. To meet this tide of questions we need pedagogy to create content for the questioners to turn to. Thus, there will have to be meta-development teams creating the new educational material whose purpose is to ease new members into a development team. The cutting edge will develop rapidly, so the need for new pedagogical content will be constant. It is easy to see then, another meta-development level for facilitating the evolution of pedagogy. The most practical number of meta-development levels remains an open question that might demand experimental inquiry.
Research has shown that our brains are predisposed for belief in god(s) . Stephen Pinker’s theory is that it’s an unwanted side-effect of our instinct for grammar . Richard Dawkins theorises that it’s genetic drift, ie the mutation(s) that led to the survival benefit of brains capable of symbolic thought is greater than the cost of an erroneous belief in deities .
Now when we understand this we can stop this childish nonsense of belief in god(s). Can’t we? No. For all our capacity of rational thought, we’re still fundamentally emotionally driven beings. No matter how much you understand why you are sad, this fact alone won’t dispel the sadness. Just wanting to be happy, however rational this may be, doesn’t necessarily make it so. Understanding that there is no god doesn’t magically fill in the empty god-shaped hole in our atheist’s brains.
If we’re stuck with belief in god(s), we might as well pick a god or gods that work for us. Since we, Syntheists, are aware all gods are invented, and are therefore infinitely malleable, they can take any shape or form we desire or need. With one minor caveat. We can’t make them actually exist.
How about an infinitely loving god, who listens to us, and cares and wipes our tears when we’re sad. A god who we can turn to for protection in times of need? But love has a physical manifestation. Yes, it’s an emotion. It’s a very strong emotion. Of all our emotions, love is maybe the strongest emotion that has been programmed into our genes. It’s the emotion we’re genetically predisposed to yearn more than any other. Love isn’t only kind words and a pat on the head. Love is among other things altruistic acts and for people to go out of their way to help each other. Not just kind words. An imaginary god, no matter how hard we believe in it, won’t do shit for you. It really doesn’t matter how much in pain you are or how afraid you are, apart from kind words, no god is going to come and help you.
If you think I’m only having a go at monotheism. I’m not. The same criticism can be made against most gods humanity has ever created. We’re all insecure to some degree. We all have an urge to be taken care of by somebody who understands us. But this type of god will turn you into a passive child, unable to help yourself. And if your passivity ends up ruining your life, it’ll turn you into a victim. No matter how common it is, I think faith in this type of god is wholly destructive. It’s painting over the cracks instead of fixing the underlying emotional problems in your life. Faith in god can only positive if that faith motivates you and give you the strength to fix what needs fixing.
“God helps those who help themselves.”
-Sophocles (409 BC)
How about gods that are facets of your personality. These are the types of gods found in Buddhism. When you want to be more decisive and aggressive you worship the god of that type. . It relies on identifying with the deity and taking on their facets. And in effect bringing out those aspects in ourselves. To aid the worshipper they’ve been given names, clothing, personalities, specific prayers and so. A plethora of tactile and mnemonic aids in reminding the worshipper who they now are. The handy thing about these is that it’s thousands of years of Buddhist tradition and ritual to draw upon. Even though our modern world is much different from the world of Gautama Buddha, our brains are the same. And we have the same emotional needs as they did. Whether the Buddhist gods really exist out there or are only figments of our imagination, Buddhism is silent on. But does it really matter? Does the fact that us atheists use a god that other people may actually believe really exists take away from it’s usefulness? Of course it doesn’t. Please, feel free to use these if they work for you. Or use them as templates and change them. Wouldn’t it be fun to worship a god of initiative and action called Sparky?
I’ve played around with the idea of god(s) and have come to use a very rudimentary type of god. I’ve found they help me the best in times of mental weakness. They’re a kind of imaginary parent. Or to use Freudian terms, they’re facets of my super-ego I’ve broken out and made into concrete mental images.
I only have two gods in my life at the moment. Treating them as sacred is the key to their success in helping me. The first is the god of silence. I allow this god to fill me when I need to sill my mind or just relax. Without this god I have trouble winding down. I’m not naturally inclined for lying back and relaxing. For me I have to force myself. Therefore I need this god in my life. By keeping it sacred I refrain from pushing it away and filling my mind again. This god works for me because this is something I need in life.
I have not given this god a name. Which in itself is a mnemonic as to what this god is for. It’s the opposite of the god of labelling, understanding, thinking, controlling, manipulating and so on. This is the god of letting go. It’s possibly also the god of deep breaths. I discovered this god when writing this article and has been with me since .
The other god I have found I call “get on with it”. When my dead gaze stares back at me from the monday morning mirror, this is the god that appears. This god often pops up when I’m doing everything else but what I’ve set myself as a goal to do. This god is impatient and usually rolls it’s eyes at me. Each time he appears I know it’s right. And keeping this god sacred has helped me with, among other things, getting to work on time.
These little friends are always with me nowadays. And they truly have been like friends to me. Imaginary friends. Much like I imagine a Christian feels when they feel the presence of God. But it’s not like I have conversations with this god. All conversation with these gods has always been decidedly one-sided. Which of course is only to be expected of a wholly invented god. But they have, in spite of their non-existence, still managed to make my life better and have helped and guided me to be a better person.
Another member of the Stockholm congregation, Joel Lindefors, also has been experimenting with using gods. He has found other gods than me useful to him.
His first is a god he calls, Pantheos or Amor Fati, the god of acceptance. To understand one’s own little part in it all. To look up at the sky or out over the ocean.
The god of strength. To use when Joel feels small, worthless and in the grips of overwhelming fear. He calls this god Entheos or Syntheos. Syntheos is the god that is evoked when among other people. While Entheos is the god of renewal and change. To find the strength within to grow and adapt, to beat one’s demons. These are two aspects of the same god Joel uses.
If you have gods that have helped you that I haven’t thought of, please feel free to add them in the comment section below.
I’ll end this with saying a prayer to the god of coming up with clever endings to articles. Let’s just call her Fluffy. Yes, I invented her just now. I will no doubt invent more as needed.
This is just one example of many
One of Syntheism’s utopian beliefs and practices is that ideas should not be owned by anybody but deserve to be shared and spread to as many people as possible, We call this the Free The Meme principle. This is why we are proud to acknowledge that all the material published here at syntheism.org is also free for all to use under the rules of the Creative Commons Attribution 3.0. So go ahead and let the Syntheist meme take over your mind too.
Many people believe that there is an afterlife with rewards or punishments based on how well we live. Yet this is not irrefutable evidence this exists. What, then, is the basis of this belief?
If you ask people why they believe (or don’t believe) this to be true, you will get varying responses. Nearly all of them neatly fall into the three categories of persuasion Aristotle identified over 2,000 years ago:
Most people misunderstand authority. If I were to claim equal authority with the Pope, no one would believe me. Why? Is it because he is sanctioned by God, or the vast resources at his command, or the linkage to thousands of years of history, while I have none of those things?
No! It turns out that the source of his authority is that millions of people believe that one or more of these reasons is sufficient. For example, when the Roman Catholic and Eastern Orthodox churches split in 1054, the Pope instantly lost authority with those in the Eastern Orthodox church. The only thing that changed were people’s beliefs about his claim to authority!
Why should this matter to Syntheists? Authority is an inescapable part of life. No one has the time and skill to validate every thing they hear and act on. It is so ingrained that we rarely even think about it.
Sytheism cannot appeal to a creator God or a divine book for authority. Everything we do around Syntheism falls in the realm of personal opinion (including this post!) So ultimately, YOU are the authority for Syntheism. Therefore, it is only appropriate that you help us create it. That’s the real meaning of “religion in the making”!
“The problem is that human creativity is lured into pouring all its energy into maintaining the system; this even applies to the theorists who are critical of the system. Only by stepping off, taking a position on the side-lines and constructing a world in parallel outside the system can the syntheist utopia be realised. A revolution always starts with a subtraction. We must retire to the position where, at long last, we can see the social entirety and then only act on the basis of this entirety, rather than devote ourselves to patching up a fundamentally defective system.”
Bard, Alexander; Söderqvist, Jan (2014-10-06). Syntheism – Creating God in the Internet Age (Kindle Locations 6260-6264). Stockholm Text. Kindle Edition.
Religions arise, at least in part, due to disparate wealth between social classes. Consider this quote from anthropologist David Graeber’s Debt: The First 5000 Years:
“Where physical escape is not possible, what, exactly, is an oppressed peasant supposed to do? Sit and contemplate her misery? At the very least, otherworldly religions provided glimpses of radical alternatives. Often they allowed people to create other worlds within this one, liberated spaces of one sort or another. It is surely significant that the only people who succeeded in abolishing slavery in the ancient world were religious sects, such as the Essenes – who did so effectively by defecting from the larger social order and forming their own utopian communities. Or, in a smaller but more enduring example: the democratic states of northern India were all eventually stamped out by the great empires … but the Buddha admired the democratic organization of their public assemblies and adopted it as the model for his followers.”
Monetary practices are a core element of all the West’s major religions. Examples include the Debt Jubilee in Judaism, the pooling and sharing of possessions in the early Christian church, or Islam’s prohibitions on loaning at interest (also in the Bible). These limits were a check on excessive accumulation of wealth at the expense of others.
Many of the goals for Syntheistic monetary practices are little changed. Ensure every dividual can meet basic human needs. Prohibit practices that lead to debt slavery. Limit actions that lead to long-term general pain (environmental damage, permanent underclasses) for short-term dividual gain.
Attentionalism (see The Netocrats) teaches us that the netocrat/consumtariat class division is an inevitable outcome. Nonetheless, it would be preferable to limit the impact of this split to attention and experiences. As access to God under feudalism was democratized during capitalism, we wish to democratize access to capital under attentionalism.
Syntheist monetary practices must start with an understanding of value. Consider how value is shifted between members of a society. Graeber calls out three main channels:
This is the classic buying and selling in the marketplace with which we are familiar. It also includes loans, leases, and anything else where we quantify how much must be given by each party for a given transaction.
“From each according to his ability, to each according to his need”. While few people think of themselves as communists today, this channel of exchange is common, often without thinking. Strangers answer questions about the time, the weather, or when the next train will arrive. We borrow a stick of gum, a light, or a pen. Family and friends cover restaurant bills, watch children or pets, and loan tools.
None of these involve cash or a debit card. Note how we often use exchange words like “borrow” and “loan” even when we are not keeping a ledger – exchange language is pervasive! The amount of exchange heavily depends on familiarity and trust. While we don’t quantify these precisely, we do notice imbalance. Someone always borrowing a cigarette eventually will find their circle of friends shrinking!
Taxation, tithes, and slavery are all examples where value flows because of power differences. Those in power can compel those of a lower status to fund wars, build cathedrals, and work to exhaustion – or else.
The choice of channel is driven by many factors. These four appear to be primary:
Closeness of Relations
Smaller groups can function very well with little exchange or hierarchy. As group size increases, the need for interaction between unfamiliar agents increases. While this is not an issue for a stick of gum, few people will leave their children with someone they have not vetted. Hence the tendency for exchange as an arbiter between relative strangers.
Abundance / Scarcity
Economics arose primarily driven by the problem of how to allocate scarce resources. As scarcity increases, the more incentive there is to hoard a resource and only release it for maximum compensation. This can also apply if something is abundant now, yet may become scarce in the future.
Cost of “Guard Labor”
Negotiating, contracting, documentation, securing, and auditing scarce resources increase the costs of exchange and hierarchy. Interestingly enough, economist Samuel Bowles estimates that over a fifth of the U.S. is employed in guard labor. This is driven by the heavy focus on exchange and hierarchy in early-2000s economic systems.
Class differences tend to lead to exchange, which is often a gateway to hierarchy. Kings can demand one-time tributes, which then turn into ongoing taxes. The rich are not inclined to let the poor take “whatever they need”, yet helping someone who is in the same country club is a different matter.
Given these considerations, what should be done? One recommendation for Syntheists is to discourage the use of money between members. Events like Burning Man show that it is possible for larger communities to function for short periods without money. This results in closer relationships and lower waste. It also reduces the power of wealth and hierarchy within the community.
Another idea is to explore the use of decentralized currencies such as Bitcoin. These currencies enable transactions between agents anywhere in the world with extremely low transaction fees. There is also a tremendous amount of innovation in this space worth watching.
On a related note, Syntheist communities can also experiment with locally-issued currencies. Bernard Lietaer, author of The Future of Money, notes that currencies based on crop harvests and other perishable items were common during the High Middle Ages, with tremendous benefits to local community members. Even today, concepts such as Time Dollars (global), Ithaca Hours (NY/USA), and Fureai Kippu (Japan) show that local currencies can provide a way for communities to share resources more effectively than with national currencies.
It may be possible to combine several of these ideas to provide a Guaranteed Basic Income (GBI) for Syntheists. A GBI is a distribution of resources without limits on how they are used. The idea is that dividuals can meet their basic needs without having to sell their time or hoard resources. The effect on poverty is obvious. The concern is that many would not work if they did not have to. However, many rich people continue to work for other reasons. Most people want to do more than just sit around all day and would actually do what they love instead of what is required to make a living.
For example, a Syntheistic community could create its own decentralized currency. Each agent would receive a fixed amount of currency for common resources owned by the community – businesses, software, stocks, bonds, etc. As the value of the common resources went up or as resources are added, new shares would be created to maintain the value of a share. The new shares would be given to new agents through some mechanism such as voting or invites (similar to beta sotware). Why would members contribute to a common resource set versus keeping them for themselves? To gain attention! Similar drivers are seen in charities all over the world.
As you can see, money and religion are not opposed to each to, yet are closely related. It is an area ripe for further study and discussion, so please share your ideas and use this as you see fit!
There is a stone I wish to throw in the pond, wondering what ripples will be brought back to me.
Concerning the surface tension of names and the depths that rears beneath them, the trinitary concepts of Being, Nothing and the movement of Difference are standard, easily hooked up onto the traditions of philosophy from Parmenides to post structural process philosophers. The point where there is a storm brewing is Utopia – the Kingdom Come – whose injunction has found a peculiar home on the horizon, exactly by being both obscured by the cynicism of our age fueled by the doubt that makes us question the very goodness of our place in the world, but also by being this ephemeral thing over on the edge of possibility. Here the concept is actually mysterious and not clear-cut while its name is temptingly and trickingly clear.
Here the concept cannot be contained by an abstraction as its content wanders towards the very possibility of community and asks for a concrete realization of exactly the space in between being and its possible not-yet future that hovers over and beyond it. It is exactly in case of Syntheos/Utopia that we can fathom the risk involved, as the idea or fantasy of the possible has been for millennia distracting communities from the here and now as they attempt to reify their fantasy, obscuring contact with being through their single minded focus on a specific mode of the possible future.
Naming these ‘gods’ and worshipping them is such a small step, compared to the problems that hover above us in the task of actually plotting the complex reality of the intricate communities that are motivated by myriads of vectors of desire that are implanted by the ancient regime of hyper-capitalism, and the question of how they can be inverted/converted/ecoverted into Utopia.
The congregation and mass itself plays on the surface tension wrought by the rearing depths of our mind and the spirit machines that fuel our desires. Utopia itself being the remnant of a promise intrinsic to the Abrahamic religions that made us forgive the problems of the current in expectancy of the kingdom come that would baptize reality in the injunction of the deluge of grace. In this sense Syntheism is formally identical to this grand historical movement of expectation for the future.
But how exactly is the waiting converted into action instead of pacifying us like it has done throughout the ages?
Syntheism in its co-creative rituals and Bacchanals have got the first miracle of Jesus down: turning water into wine, bringing people together in a new way, high on the contemplation of the possible. But what about kicking the money lenders out of the temple? A sermon on the mount? Shaming the Pharisees by revealing their fetish of law? And the longwinded battle of conversion through letters akin to the apostle Paul? These moments brought down a spiritual empire and instated a new one, pointing to the revolutionary character of the movement. It brought with it a concrete dialectic that charged the fort of the old, and converted it.
The devotional ritual for Syntheos should thus be (r)evolutionary in action, not merely some formal procession where attention to an abstraction is enacted.
It is these questions that lurk beneath the surface, fueling the storm that is brewing around the world. It is pointing us towards an meteorology of the spiritual-political-industrial complex and the search for the butterfly that is able to flap its wing in exactly the right way to make the Storm come.
Image: The Spiritual Form of Nelson Guiding Leviathan in Whose Wreathings are Enfolded the Nations of the Earth, circa 1805-9, William Blake 1757-1827.
You may already be familar with the Syntheist concept of The Infinite Now – the idea of a transcendental experience within which all of time and history seems encapsulated into one single moment and place in passing. While The Infinite Now is of course the name of the Syntheist baptism act, and as such a both dividual and communal event of immense importance, the concept also refers to kairos, the classic Greek concept of time as a short moment when everything happens at once, as distinct from kronos, time as pure duration.
An interesting and highly recommended online participatory art project with a similar theme is Hourtopia. Please feel most welcome to check it out at the Hourtopia web page or on Facebook and make your own artistic contribution.
Where and when does all of history seem encapsulated into a short time span and at a specific place in your own life? Would you even like to contribute to Hourtopia with a picture of your own Syntheist baptism act?