The Law of Nature
All the religions we have discussed so far share one important characteristic: they all focus on a belief in gods and other supernatural entities. This seems obvious to Westerners, who are familiar mainly with monotheistic and polytheist creeds. In fact, however, the religious history of the world does not boil down to the history of gods. During the first millennium BC, religions of an altogether new kind began to spread through Afro-Asia. The newcomers, such as Jainism and Buddhism in India, Daoism and Confucianism in China, and Stoicism, Cynicism and Epicureanism in the Mediterranean basin, were characterised by their disregard of gods. These creeds maintained that the superhuman order governing the world is the product of natural laws rather than of divine wills and whims. Some of these natural-law religions continued to espouse the existence of gods, but their gods were subject to the laws of nature no less than humans, animals and plants were. Gods had their niche in the ecosystem, just as elephants and porcupines had theirs, but could no more change the laws of nature than elephants can. A prime example is Buddhism, the most important of the ancient natural law religions, which remains one of the major faiths. The central figure of Buddhism is not a god but a human being, Siddhartha Gautama. According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it? At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained.
He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.
Map 6. The Spread of Buddhism.
Great gods can send us rain, social institutions can provide justice and good health care, and lucky coincidences can turn us into millionaires, but none of them can change our basic mental patterns. Hence even the greatest kings are doomed to live in angst, constantly fleeing grief and anguish, forever chasing after greater pleasures. Gautama found that there was a way to exit this vicious circle. If, when the mind experiences something pleasant or unpleasant, it simply understands things as they are, then there is no suffering. If you experience sadness without craving that the sadness go away, you continue to feel sadness but you do not suffer from it. There can actually be richness in the sadness. If you experience joy without craving that the joy linger and intensify, you continue to feel joy without losing your peace of mind. But how do you get the mind to accept things as they are, without craving? To accept sadness as sadness, joy as joy, pain as pain? Gautama developed a set of meditation techniques that train the mind to experience reality as it is, without craving. These practices train the mind to focus all its attention on the question, ‘What am I experiencing now?’ rather than on ‘What would I rather be experiencing?’ It is difficult to achieve this state of mind, but not impossible. Gautama grounded these meditation techniques in a set of ethical rules meant to make it easier for people to focus on actual experience and to avoid falling into cravings and fantasies. He instructed his followers to avoid killing, promiscuous sex and theft, since such acts necessarily stoke the fire of craving (for power, for sensual pleasure, or for wealth). When the flames are completely extinguished, craving is replaced by a state of perfect contentment and serenity, known as nirvana (the literal meaning of which is ‘extinguishing the fire’). Those who have attained nirvana are fully liberated from all suffering. They experience reality with the utmost clarity, free of fantasies and delusions. While they will most likely still encounter unpleasantness and pain, such experiences cause them no misery. A person who does not crave cannot suffer. According to Buddhist tradition, Gautama himself attained nirvana and was fully liberated from suffering. Henceforth he was known as ‘Buddha’, which means ‘The Enlightened One’.
Buddha spent the rest of his life explaining his discoveries to others so that everyone could be freed from suffering. He encapsulated his teachings in a single law: suffering arises from craving; the only way to be fully liberated from suffering is to be fully liberated from craving; and the only way to be liberated from craving is to train the mind to experience reality as it is. This law, known as dharma or dhamma, is seen by Buddhists as a universal law of nature. That ‘suffering arises from craving’ is always and everywhere true, just as in modern physics E always equals mc2. Buddhists are people who believe in this law and make it the fulcrum of all their activities. Belief in gods, on the other hand, is of minor importance to them. The first principle of monotheist religions is ‘God exists. What does He want from me?’ The first principle of Buddhism is ‘Suffering exists. How do I escape it?’ Buddhism does not deny the existence of gods – they are described as powerful beings who can bring rains and victories – but they have no influence on the law that suffering arises from craving. If the mind of a person is free of all craving, no god can make him miserable. Conversely, once craving arises in a person’s mind, all the gods in the universe cannot save him from suffering. Yet much like the monotheist religions, premodern natural-law religions such as Buddhism never really rid themselves of the worship of gods. Buddhism told people that they should aim for the ultimate goal of complete liberation from suffering, rather than for stops along the way such as economic prosperity and political power. However, 99 per cent of Buddhists did not attain nirvana, and even if they hoped to do so in some future lifetime, they devoted most of their present lives to the pursuit of mundane achievements. So they continued to worship various gods, such as the Hindu gods in India, the Bon gods in Tibet, and the Shinto gods in Japan. Moreover, as time went by several Buddhist sects developed pantheons of Buddhas and bodhisattvas. These are human and non-human beings with the capacity to achieve full liberation from suffering but who forego this liberation out of compassion, in order to help the countless beings still trapped in the cycle of misery. Instead of worshipping gods, many Buddhists began worshipping these enlightened beings, asking them for help not only in attaining nirvana, but also in dealing with mundane problems. Thus we find many Buddhas and bodhisattvas throughout East Asia who spend their time bringing rain, stopping plagues, and even winning bloody wars – in exchange for prayers, colourful flowers, fragrant incense and gifts of rice and candy.
The Worship of Man
The last 300 years are often depicted as an age of growing secularism, in which religions have increasingly lost their importance. If we are talking about theist religions, this is largely correct. But if we take into consideration naturallaw religions, then modernity turns out to be an age of intense religious fervour, unparalleled missionary efforts, and the bloodiest wars of religion in history. The modern age has witnessed the rise of a number of new natural-law religions, such as liberalism, Communism, capitalism, nationalism and Nazism. These creeds do not like to be called religions, and refer to themselves as ideologies. But this is just a semantic exercise. If a religion is a system of human norms and values that is founded on belief in a superhuman order, then Soviet Communism was no less a religion than Islam. Islam is of course different from Communism, because Islam sees the superhuman order governing the world as the edict of an omnipotent creator god, whereas Soviet Communism did not believe in gods. But Buddhism too gives short shrift to gods, and yet we commonly classify it as a religion. Like Buddhists, Communists believed in a superhuman order of natural and immutable laws that should guide human actions. Whereas Buddhists believe that the law of nature was discovered by Siddhartha Gautama, Communists believed that the law of nature was discovered by Karl Marx, Friedrich Engels and Vladimir Ilyich Lenin.
The similarity does not end there. Like other religions, Communism too has its holy scripts and prophetic books, such as Marx’s Das Kapital, which foretold that history would soon end with the inevitable victory of the proletariat. Communism had its holidays and festivals, such as the First of May and the anniversary of the October Revolution. It had theologians adept at Marxist dialectics, and every unit in the Soviet army had a chaplain, called a commissar, who monitored the piety of soldiers and officers. Communism had martyrs, holy wars and heresies, such as Trotskyism. Soviet Communism was a fanatical and missionary religion. A devout Communist could not be a Christian or a Buddhist, and was expected to spread the gospel of Marx and Lenin even at the price of his or her life.
Religion is a system of human norms and values that is founded on belief in a superhuman order. The theory of relativity is not a religion, because (at least so far) there are no human norms and values that are founded on it. Football is not a religion because nobody argues that its rules reflect superhuman edicts. Islam, Buddhism and Communism are all religions, because all are systems of human norms and values that are founded on belief in a superhuman order. (Note the difference between ‘superhuman’ and ‘supernatural’. The Buddhist law of nature and the Marxist laws of history are superhuman, since they were not legislated by humans. Yet they are not supernatural.)
Some readers may feel very uncomfortable with this line of reasoning. If it makes you feel better, you are free to go on calling Communism an ideology rather than a religion. It makes no difference. We can divide creeds into godcentred religions and godless ideologies that claim to be based on natural laws. But then, to be consistent, we would need to catalogue at least some Buddhist, Daoist and Stoic sects as ideologies rather than religions. Conversely, we should note that belief in gods persists within many modern ideologies, and that some of them, most notably liberalism, make little sense without this belief. * It would be impossible to survey here the history of all the new modern creeds, especially because there are no clear boundaries between them. They are no less syncretic than monotheism and popular Buddhism. Just as a Buddhist could worship Hindu deities, and just as a monotheist could believe in the existence of Satan, so the typical American nowadays is simultaneously a nationalist (she believes in the existence of an American nation with a special role to play in history), a free-market capitalist (she believes that open competition and the pursuit of self-interest are the best ways to create a prosperous society), and a liberal humanist (she believes that humans have been endowed by their creator with certain inalienable rights). Nationalism will be discussed in Chapter 18.
Capitalism – the most successful of the modern religions – gets a whole chapter, Chapter 16, which expounds its principal beliefs and rituals. In the remaining pages of this chapter I will address the humanist religions. Theist religions focus on the worship of gods. Humanist religions worship humanity, or more correctly, Homo sapiens. Humanism is a belief that Homo sapiens has a unique and sacred nature, which is fundamentally different from the nature of all other animals and of all other phenomena. Humanists believe that the unique nature of Homo sapiens is the most important thing in the world, and it determines the meaning of everything that happens in the universe. The supreme good is the good of Homo sapiens. The rest of the world and all other beings exist solely for the benefit of this species. All humanists worship humanity, but they do not agree on its definition. Humanism has split into three rival sects that fight over the exact definition of ‘humanity’, just as rival Christian sects fought over the exact definition of God. Today, the most important humanist sect is liberal humanism, which believes that ‘humanity’ is a quality of individual humans, and that the liberty of individuals is therefore sacrosanct. According to liberals, the sacred nature of humanity resides within each and every individual Homo sapiens. The inner core of individual humans gives meaning to the world, and is the source for all ethical and political authority. If we encounter an ethical or political dilemma, we should look inside and listen to our inner voice – the voice of humanity. The chief commandments of liberal humanism are meant to protect the liberty of this inner voice against intrusion or harm. These commandments are collectively known as ‘human rights’. This, for example, is why liberals object to torture and the death penalty. In early modern Europe, murderers were thought to violate and destabilise the cosmic order. To bring the cosmos back to balance, it was necessary to torture and publicly execute the criminal, so that everyone could see the order reestablished. Attending gruesome executions was a favourite pastime for Londoners and Parisians in the era of Shakespeare and Molière. In today’s Europe, murder is seen as a violation of the sacred nature of humanity. In order to restore order, present-day Europeans do not torture and execute criminals. Instead, they punish a murderer in what they see as the most ‘humane’ way possible, thus safeguarding and even rebuilding his human sanctity. By honouring the human nature of the murderer, everyone is reminded of the sanctity of humanity, and order is restored. By defending the murderer, we right what the murderer has wronged. Even though liberal humanism sanctifies humans, it does not deny the existence of God, and is, in fact, founded on monotheist beliefs. The liberal belief in the free and sacred nature of each individual is a direct legacy of the traditional Christian belief in free and eternal individual souls. Without recourse to eternal souls and a Creator God, it becomes embarrassingly difficult for liberals to explain what is so special about individual Sapiens.
Another important sect is socialist humanism. Socialists believe that ‘humanity’ is collective rather than individualistic. They hold as sacred not the inner voice of each individual, but the species Homo sapiens as a whole. Whereas liberal humanism seeks as much freedom as possible for individual humans, socialist humanism seeks equality between all humans. According to socialists, inequality is the worst blasphemy against the sanctity of humanity, because it privileges peripheral qualities of humans over their universal essence. For example, when the rich are privileged over the poor, it means that we value money more than the universal essence of all humans, which is the same for rich and poor alike. Like liberal humanism, socialist humanism is built on monotheist foundations. The idea that all humans are equal is a revamped version of the monotheist conviction that all souls are equal before God. The only humanist sect that has actually broken loose from traditional monotheism is evolutionary humanism, whose most famous representatives are the Nazis. What distinguished the Nazis from other humanist sects was a different definition of ‘humanity’, one deeply influenced by the theory of evolution. In contrast to other humanists, the Nazis believed that humankind is not something universal and eternal, but rather a mutable species that can evolve or degenerate. Man can evolve into superman, or degenerate into a subhuman. The main ambition of the Nazis was to protect humankind from degeneration and encourage its progressive evolution. This is why the Nazis said that the Aryan race, the most advanced form of humanity, had to be protected and fostered, while degenerate kinds of Homo sapiens like Jews, Roma, homosexuals and the mentally ill had to be quarantined and even exterminated. The Nazis explained that Homo sapiens itself appeared when one ‘superior’ population of ancient humans evolved, whereas ‘inferior’ populations such as the Neanderthals became extinct. These different populations were at first no more than different races, but developed independently along their own evolutionary paths. This might well happen again. According to the Nazis, Homo sapiens had already divided into several distinct races, each with its own unique qualities. One of these races, the Aryan race, had the finest qualities – rationalism, beauty, integrity, diligence. The Aryan race therefore had the potential to turn man into superman. Other races, such as Jews and blacks, were today’s Neanderthals, possessing inferior qualities. If allowed to breed, and in particular to intermarry with Aryans, they would adulterate all human populations and doom Homo sapiens to extinction. Biologists have since debunked Nazi racial theory. In particular, genetic research conducted after 1945 has demonstrated that the differences between the various human lineages are far smaller than the Nazis postulated. But these conclusions are relatively new.
Given the state of scientific knowledge in 1933, Nazi beliefs were hardly outside the pale. The existence of different human races, the superiority of the white race, and the need to protect and cultivate this superior race were widely held beliefs among most Western elites. Scholars in the most prestigious Western universities, using the orthodox scientific methods of the day, published studies that allegedly proved that members of the white race were more intelligent, more ethical and more skilled than Africans or Indians. Politicians in Washington, London and Canberra took it for granted that it was their job to prevent the adulteration and degeneration of the white race, by, for example, restricting immigration from China or even Italy to ‘Aryan’ countries such as the USA and Australia. Humanist Religions – Religions that Worship Humanity Liberal humanism Socialist humanism Evolutionary humanism Homo sapiens has a unique and sacred nature that is fundamentally different from the nature of all other beings and phenomena. The supreme good is the good of humanity. ‘Humanity’ is individualistic and resides within each individual Homo sapiens . ‘Humanity’ is collective and resides within the species Homo sapiens as a whole. ‘Humanity’ is a mutable species. Humans might degenerate into subhumans or evolve into superhumans. The supreme commandment is to protect the inner core and freedom of each individual Homo sapiens . The supreme commandment is to protect equality within the species Homo sapiens . The supreme commandment is to protect humankind from degenerating into subhumans, and to encourage its evolution into superhumans. These positions did not change simply because new scientific research was published. Sociological and political developments were far more powerful engines of change. In this sense, Hitler dug not just his own grave but that of racism in general. When he launched World War Two, he compelled his enemies to make clear distinctions between ‘us’ and ‘them’. Afterwards, precisely because Nazi ideology was so racist, racism became discredited in the West. But the change took time. White supremacy remained a mainstream ideology in American politics at least until the 1960s. The White Australia policy which restricted immigration of non-white people to Australia remained in force until 1973. Aboriginal Australians did not receive equal political rights until the 1960s, and most were prevented from voting in elections because they were deemed unfit to function as citizens.
30. A Nazi propaganda poster showing on the right a ‘racially pure Aryan’ and on the left a ‘cross-breed’. Nazi admiration for the human body is evident, as is their fear that the lower races might pollute humanity and cause its degeneration.
The Nazis did not loathe humanity. They fought liberal humanism, human rights and Communism precisely because they admired humanity and believed in the great potential of the human species. But following the logic of Darwinian evolution, they argued that natural selection must be allowed to weed out unfit individuals and leave only the fittest to survive and reproduce. By succouring the weak, liberalism and Communism not only allowed unfit individuals to survive, they actually gave them the opportunity to reproduce, thereby undermining natural selection. In such a world, the fittest humans would inevitably drown in a sea of unfit degenerates. Humankind would become less and less fit with each passing generation – which could lead to its extinction.
31. A Nazi cartoon of 1933. Hitler is presented as a sculptor who creates the superman. A bespectacled liberal intellectual is appalled by the violence needed to create the superman. (Note also the erotic glorification of the human body.)
A 1942 German biology textbook explains in the chapter ‘The Laws of Nature and Mankind’ that the supreme law of nature is that all beings are locked in a remorseless struggle for survival. After describing how plants struggle for territory, how beetles struggle to find mates and so forth, the textbook concludes that: The battle for existence is hard and unforgiving, but is the only way to maintain life. This struggle eliminates everything that is unfit for life, and selects everything that is able to survive … These natural laws are incontrovertible; living creatures demonstrate them by their very survival. They are unforgiving. Those who resist them will be wiped out. Biology not only tells us about animals and plants, but also shows us the laws we must follow in our lives, and steels our wills to live and fight according to these laws. The meaning of life is struggle. Woe to him who sins against these laws. Then follows a quotation from Mein Kampf: ‘The person who attempts to fight the iron logic of nature thereby fights the principles he must thank for his life as a human being. To fight against nature is to bring about one’s own destruction.’3 At the dawn of the third millennium, the future of evolutionary humanism is unclear. For sixty years after the end of the war against Hitler it was taboo to link humanism with evolution and to advocate using biological methods to upgrade’ Homo sapiens. But today such projects are back in vogue. No one speaks about exterminating lower races or inferior people, but many contemplate using our increasing knowledge of human biology to create superhumans. At the same time, a huge gulf is opening between the tenets of liberal humanism and the latest findings of the life sciences, a gulf we cannot ignore much longer. Our liberal political and judicial systems are founded on the belief that every individual has a sacred inner nature, indivisible and immutable, which gives meaning to the world, and which is the source of all ethical and political authority. This is a reincarnation of the traditional Christian belief in a free and eternal soul that resides within each individual. Yet over the last 200 years, the life sciences have thoroughly undermined this belief. Scientists studying the inner workings of the human organism have found no soul there. They increasingly argue that human behaviour is determined by hormones, genes and synapses, rather than by free will – the same forces that determine the behaviour of chimpanzees, wolves, and ants. Our judicial and political systems largely try to sweep such inconvenient discoveries under the carpet. But in all frankness, how long can we maintain the wall separating the department of biology from the departments of law and political science?
