So, can you state your thesis without using the word "ability" or anything equivalent?
Well, I'm actually defending two theses here, one of which is that "ability" is an appropriate term to use, but I'm happy to just agree to disagree about that.
Here's a restatement of my other (hypo)thesis, making my best effort to avoid loaded terms:
There exists a kind of subjective experience that is analogous to but distinct from other subjective experiences like seeing a sunset, tasting food, hearing music, etc. It is a real subjective experience, not a delusion nor an indication of any kind of mental pathology (though it can be associated with some pathologies, particularly in its more extreme forms). It is induced not by light nor chemicals nor sound, but rather by engaging in certain behaviors (like prayer) and approaching those behaviors with a certain mindset. The mindset is difficult to describe without using loaded words (I want to call it "faith") so I'll just call it the opposite of (or an absence of) skepticism (I presume that's not a loaded term?)
Some people do not have firsthand experience of this subjective sensation, either because they have not engaged in the behaviors that produce it, or because they are unable or unwilling to enter the mindset that produces it, or because their brains are wired in such a way that they are simply do not (I originally wrote "are unable to" here) experience it even with the right behavior and mindset. It is a situation completely analogous to the well-known phenomenon that some people cannot distinguish the colors red and green, and therefore cannot have the same subjective experience of seeing a tree and a sunset as someone who can ("is able to") distinguish red and green.
It is this difference in firsthand subjective experience that accounts at least in part for the seemingly intractable differences among people when it comes to questions about the existence of deities. Some people believe in deities because they have had real subjective experiences that they believe in good faith (no pun intended) can best be explained as a firsthand interaction with a deity.
I advance this hypothesis because if it is true then it seems plausible that disagreements over the existence of deities will become less intractable and more fruitful if those who have not had these subjective experiences nonetheless acknowledge the possibility that their interlocutors might have had such an experience, and that this is not necessarily symptomatic of any kind of pathology or mental deficiency. To the contrary, it might be an indication of a normal part of the wiring of the human brain that is missing from their brains, or at least a normal part of the human experience which they have simply never experienced. Moreover, the explanation of the experience in terms of an encounter with a deity may be deeply meaningful to the person that holds this belief, and that presenting them with evidence that this belief is false may be intensely painful, even traumatic, because (among other things) it might make them think that they are suffering from a pathology or otherwise be mentally deficient.
Finally, though I didn't make this explicit, I'm suggesting that all this should be taken into account when deciding how to interact with someone who believes in deities. Throwing logic at religion might not be the best move.
Maybe I should make this a whole 'nuther post.
There exists a kind of subjective experience [...]
I think the only part of that paragraph that is in any way controversial is the bit where you say the experience in question is "not a delusion nor an indication of any kind of mental pathology" -- but I think most even of the most fire-breathing atheists wouldn't claim that religious experience as such is a delusion (I think that would be a category error) or pathological. So: so far so good, but not much of substance yet.
(But, on that just-infinitesimally-controversial point -- I remark that ...
[Originally published at Intentional Insights in response to Religious and Rational]
Spirituality and rationality seem completely opposed. But are they really?
To get at this question, let's start with a little thought experiment. Consider the following two questions:
1. If you were given a choice between reading a physical book (or an e-book) or listening to an audiobook, which would you prefer?
2. If you were given a choice between listening to music, or looking at the grooves of a phonograph record through a microscope, which would you prefer?
But I am more interested in the answer to a third question:
3. For which of the first two questions do you have a stronger preference between the two options?
Most people will have a stronger preference in the second case than the first. But why? Both situations are in some sense the same: there is information being fed into your brain, in one case through your ears and in the other through your eyes. So why should people's preference for ears be so much stronger in the case of music than books?
There is something in the essence of music that is lost in the translation between an audio and a visual rendering. The same loss happens for words too, but to a much lesser extent. Subtle shades of emphasis and tone of voice can convey essential information in spoken language. This is one of the reasons that email is so notorious for amplifying misunderstandings. But the loss in much greater in the case of music.
The same is true for other senses. Color is one example. A blind person can abstractly understand what light is, and that color is a byproduct of the wavelength of light, and that light is a form of electromagnetic radiation... yet there is no way for a blind person to experience subjectively the difference between red and blue and green. But just because some people can't see colors doesn't mean that colors aren't real.
The same is true for spiritual experiences.
Now, before I expand that thought, I want to give you my bona fides. I am a committed rationalist, and an atheist (though I don't like to self-identify as an atheist because I'd rather focus on what I *do* believe in rather than what I don't). So I am not trying to convince you that God exists. What I want to say is rather that certain kinds of spiritual experiences *might* be more than mere fantasies made up out of whole cloth. If we ignore this possibility we risk shutting ourselves off from a vital part of the human experience.
I grew up in the deep south (Kentucky and Tennessee) in a secular Jewish family. When I was 12 my parents sent me to a Christian summer camp (there were no other kinds in Kentucky back in those days). After a week of being relentlessly proselytized (read: teased and ostracized), I decided I was tired of being the camp punching bag and so I relented and gave my heart to Jesus. I prayed, confessed my sins, and just like that I was a member of the club.
I experienced a euphoria that I cannot render into words, in exactly the same way that one cannot render into words the subjective experience of listening to music or seeing colors or eating chocolate or having sex. If you have not experienced these things for yourself, no amount of description can fill the gap. Of course, you can come to an *intellectual* understanding that "feeling the presence of the holy spirit" has nothing to do with any holy spirit. You can intellectually grasp that it is an internal mental process resulting from (probably) some kind of neurotransmitter released in response to social and internal mental stimulus. But that won't allow you to understand *what it is like* any more than understanding physics will let you understand what colors look like or what music sounds like.
Happily, there are ways to stimulate the subjective experience that I'm describing other than accepting Jesus as your Lord and Savior. Meditation, for example, can produce similar results. It can be a very powerful experience. It can even become addictive, almost like a drug.
I am not necessarily advocating that you go try to get yourself a hit of religious euphoria (though I wouldn’t discourage you either -- the experience can give you some interesting and useful perspective on life). Instead, I simply want to convince you to entertain the possibility that people might profess to believe in God for reasons other than indoctrination or stupidity. Religious texts and rituals might be attempts to share real subjective experiences that, in the absence of a detailed modern understanding of neuroscience, can appear to originate from mysterious, subtle external sources.
The reason I want to convince you to entertain this notion is that an awful lot of energy gets wasted by arguing against religious beliefs on logical grounds, pointing out contradictions in the Bible and whatnot. Such arguments tend to be ineffective, which can be very frustrating for those who advance them. The antidote for this frustration is to realize that spirituality is not about logic. It's about subjective experiences that not everyone is privy to. Logic is about looking at the grooves. Spirituality is about hearing the music.
The good news is that adopting science and reason doesn’t mean you have to give up on spirituality any more than you have to give up on music. There are myriad paths to spiritual experience, to a sense of awe and wonder at the grand tapestry of creation, to the essential existential mysteries of life and consciousness, to what religious people call “God.” Walking in the woods. Seeing the moons of Jupiter through a telescope. Gathering with friends to listen to music, or to sing, or simply to share the experience of being alive. Meditation. Any of these can be spiritual experiences if you allow them to be. In this sense, God is everywhere.