Back in the late 1980s Bill Moyers conducted a long interview with the scholar of world mythology Joseph Campbell, published under the title The Power of Myth. In their conversation Campbell invoked the up-and-coming personal computer as a metaphor for understanding myth and religion.
Campbell suggested that we might think of the various religions as different software applications, all supported by an underlying operating system but programmed to accomplish distinct aims.
On your personal or workplace computer you probably have numerous applications, some of which you use on a daily basis and others less often. A few of them are designed for work productivity, while others are used for creative design or entertainment.
You probably have favorites among them. These are probably the ones you feel most confident and comfortable in using. The other less familiar applications are sitting there occupying space on your hard drive or in the cloud, and your relative lack of competency when it comes to them might motivate you to simply remove their icons from the desktop. Out of sight, out of mind – and no reminders of what you don’t know.
Just because you use one software application more than the rest and are most fluent with it, you probably like it more. If two programs do similar things but one fits your habits and preferences better than the other, you might try to get it to do things it wasn’t really designed for. Are you ready to say that this one application is ‘right’ and the others are ‘wrong’? That it’s ‘true’ while the others are ‘false’? Likely not, or else you would be willing to admit that your opinion is more about personal taste.
Among the religions, one ‘application’ is programmed to connect you with your community and its tradition, whereas another is designed to separate you from the conventions of society and prepare you for the next life. A third type of religious software is a set of commands to help you descend the roots of consciousness to the ground of being-itself, while a fourth offers a program for prosperity in this life.
Just among these four applications – and you should recognize in my descriptions a sampling from actual religions today – you probably regard one as better than the others, as more ‘right’ and ‘true’. But of course, that would be more a commentary on your comfort, fluency, and personal preference than an objective statement about the others, or about religion itself.
Following the etymology of the word “religion” (from the Latin religare, to link back or reconnect) Campbell believed that each religion can be true in two senses: (1) according to how effective it is in helping us accomplish our aims (e.g., tribal solidarity, heavenly hope, mystical union, or worldly success), and (2) the degree of fidelity it has with the ‘operating system’ of our deeper spiritual intelligence as human beings.
In fact, nearly all religions place value on the four aims just mentioned, differing with respect to which aim gets the strongest accent.
A more crucial question has to do with fidelity, with how strong and clear is the signal by which a particular religion reveals to us the present mystery of reality, our place in the universe, and the emergent thresholds of our own evolving nature. On this question it might score very low. Ironically it is often the accented factor in the individual application that eclipses and draws focus away from this universal dimension.
Devotees seek to make the local accent into an exclusive virtue, and then promote it to the world as ‘the only way’ of salvation.
If you were to keep your favorite application always running on your computer, eventually it would get slower and less efficient in what it was designed to do. The same is true of the religions: When devotees obsess over that singular aim and absolute truth, with time their religion gets hung up in redundancies and delays and may even ‘freeze up’ or ‘crash’.
This is typically when religion undergoes a fundamentalist regression: the frustration to ‘make it work’ (or believe it anyway) doubles down aggressively and starts enforcing a mandatory compliance among its members. The organizational distinction between the insider faithful and outsider nonbelievers gets further divided on the inside between nominal believers (by name only) and the ‘true believers’.
Fundamentalism, then, is not the advancement of a religion’s primary aim but a regressive collapse into emotionally driven dogmatism; a loss of faith, not its fulfillment.
Because it’s so easy and common for religions to get fixated on what makes them special (i.e., different from others), it is also common for them to lose their roots in the deeper operating system of spirituality. Meditation, mindfulness, quiet solitude, and contemplative presence are spiritual practices that tend to get downplayed and forgotten – but the consequences of this neglect are significant.
When it comes to the maintenance of technology, we understand the importance of periodically refreshing the screen, clearing the cache and clipboard, occasionally closing applications, and restarting our computer. As it powers on again, the support for our programs is more robust and the applications themselves work more efficiently. The synchrony of our software and the deeper operating system has been restored.
Things just tend to go better when we take time to refresh and restart.
Tracts of Revolution 