Get Free Ebook When One Religion Isn't Enough: The Lives of Spiritually Fluid People

Get Free Ebook When One Religion Isn't Enough: The Lives of Spiritually Fluid People

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When One Religion Isn't Enough: The Lives of Spiritually Fluid People

Get Free Ebook When One Religion Isn't Enough: The Lives of Spiritually Fluid People

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Audible Audiobook

Listening Length: 5 hours and 51 minutes

Program Type: Audiobook

Version: Unabridged

Publisher: Random House Audio

Audible.com Release Date: November 13, 2018

Whispersync for Voice: Ready

Language: English, English

ASIN: B07JHSBMSY

Amazon Best Sellers Rank:

The audience for this book seems to be academic students of religion, rather than spiritual seekers or general readers. The varieties of what the author calls "fluidity" are analyzed and described at length, along various axes. He describes six degrees of "bonds" between different religions; and three different sources of fluidity: choice, receiving (typically in a mixed marriage), and collaborating. I won't attempt to explain these here. He explicitly rejects the notion that all religions say the same thing at bottom (ekam sad vipraa bahudhaa vadanti, as the Rig Veda says), but cheerfully accepts the paradox that one can believe more than one thing at a time, like the White Queen in Alice.The book is thought-provoking, perhaps more for what it doesn't say than for what it does. Underlying the issue of fluidity is the question of just what a "religion" means, exactly. Is it a set of beliefs about one or more powerful supernatural beings who take an interest in human affairs? (though Buddhists, many Jews, and most Unitarians wouldn't agree). Or is it a group of like-minded people who encourage (or try to compel) others to follow their moral or social or political views (usually on the right, but sometimes on the left, e.g. Quakers)?And then there's "civil religion" (saying "God Bless America" or putting In God We Trust on the money, etc.), which doesn't require any actual supernatural beliefs but just associates oneself with a national tradition. It's probably a safe bet that many members of Congress are in fact atheists, but since polls tell us that voters are more likely to vote for a child molester than an atheist, it's hard to find anyone in Congress who doesn't list SOME religion! And then there are the Christians who cheerfully unroll their yoga mats, unaware that they are practicing Hinduism. Is this fluidity?Anyhow, this is a book which will appeal to those with an academic or even a casual interest in how religions work, and how one can identify with (or practice) more than one at a time.

I requested this book because I know many people who find themselves involved in two or more religions, and many families with members belonging to different religions. The author, Duane Bidwell, deserves credit for bringing the notion of spiritual fluidity to a mainstream audience.The book seems to be the first on the topic, which creates special challenges. One of the biggest challenges relates to terminology and the author's well aware of the problem. The term "spiritually fluid" doesn't seem to have a universal meaning; fluidity suggests an identity that's in flux, yet he's not really addressing change. It's really about people who have two or more religious identities, such as Catholic and Buddhist. The author contrasts fluidity or "exceptional" spirituality with "normal" or "normative" spirituality. The term "normal" can come across as somewhat judgmental; normative works better as sociologists talk about normative ages. He's really talking about norm relative to particular societies. We should remember that the notion of a single religion was foreign to some of the ancient societies; I'm not a religious scholar, but I've read that some religions appropriated Christianity as just another god. In fact, some scholars have suggested that the Judaeo-Christian bible sometimes shows God as being "first" among gods, not "only."The book could have used a stronger editor to organize the content into meaningful chapters. After introducing the concept, Bidwell seems to have organized the chapters based on the way people arrive at spiritual fluidity: choosing, receiving or collaborating. In other words, did they seek out another religion or did they inherit a mixed tradition from their parents? The collaborative path is, as he says, difficult to understand because "language can only approximate the experience."But when understanding fluidity, what is most important to understand? Bidwell differentiates his book by promising to explain the day-to-day experience of fluidity. Along those lines, it would seem most helpful to identify the most successful ways to embrace multiple identities. For instance, some people who convert from one religion to another will feel instantly at home in the new religion and never look back -- a sort of sequential fluidity ; others incorporate their former religion into the new one, achieving a sort of synthetic fluidity. What kinds of participation lead to meaningful experiences, personal well-being and family closeness? What leads to confusion and chaos? size.If that distinction isn't meaningful, it seems we could characterize fluidity by how people integrate multiple religions. Some people celebrate both traditions; some practice differently in different places; some integrate one religion into the way they experience another. There's a reference to a man who converted from Judaism to Christianity yet continues to support his children in their practice of Judaism.Within the chapters, the topics tend to be, well, fluid. For instance, in the chapter on Receiving, the author includes a story of how his role changed as needed in response to specific situations.The best parts of the book come in the chapters on A Field Guide to Spiritual Fluidity and Observations, Implications and Provocations. The author observes that "spiritual fluidity's greatest gift to religion -- and by extension to human flourishing" could be the shift from analytical thinking that emphasizes difference to synthetic thinking that creates a gestalt (I'd say synergy) where the whole is greater than the sum of the parts. He also notes that mono-religious choices might ultimately be marginalized, as more and more people participate in more than one religious tradition. The author's comments on "affinity" are particularly insightful; he feels an affinity for the desert, though he grew up in the country. John Denver's lyric "coming home to a place he'd never been before" recognized this possibility.Future writers on this topic might note that as a society, we're becoming more fluid in other ways. We speak of gender fluidity; many of us know people who've gone from heterosexual to homosexual relationships and/or vice versa. We speak of change and identity shifts. We rarely live in the same place all our lives; regional identity can be fluid across regions and countries. It would be helpful to draw some comparisons. The iconic monk Thomas Merton suggested, a long time ago, that some people will have temporary religious vocations; it's not too big a leap to suggest temporary religious connections that serve the person well for awhile.Additionally, it is important to understand many people no longer associate spirituality with religion. Many people profess to be atheists yet follow meditation or another spiritual practice.In studying a phenomenon, social science researchers typically go through phases from "What is it?" to "Under what conditions does this form appear?" This book remains closest to the "what" phase, where the author searches to exemplars and meaningful categorizations. The author seems to be thinking and rethinking these ideas. As a participant-observer he's got special challenges. He's made a strong contribution just by starting the conversation and stimulating new thoughts. It's up to others to add further clarity and ask new questions.

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