Religious unreason should acquire and even greater stigma in our discourse, given that it remains among the principal causes of armed conflict in our… - Sam Harris

"There seems, however, to be a problem with some of our more cherished beliefs about the world: they are leading us, inexorably, to kill one another. A glance at history, or at the pages of any newspaper, reveals that ideas which divide one group of human beings from another, only to unite them in slaughter, generally have their roots in religion. it seems that if our species ever eradicates itself through war, it will not be because it was written in the stars but because it was written in our books; it is what we do with words like "God" and "paradise" and "sin" in the present that will determine our future."

While most of us go through life feeling that we are the thinker of our thoughts and the experiencer of our experience, from the perspective of science we know that this is a distorted view. There is no discrete self or ego lurking like a minotaur in the labyrinth of the brain. There is no region of cortex or pathway of neural processing that occupies a privileged position with respect to our personhood. There is no unchanging “center of narrative gravity” (to use Daniel Dennett’s phrase). In subjective terms, however, there seems to be one — to most of us, most of the time.

Our contemplative traditions (Hindu, Buddhist, Christian, Muslim, Jewish, etc.) also suggest, to varying degrees and with greater or lesser precision, that we live in the grip of a cognitive illusion. But the alternative to our captivity is almost always viewed through the lens of religious dogma. A Christian will recite the Lord’s Prayer continuously over a weekend, experience a profound sense of clarity and peace, and judge this mental state to be fully corroborative of the doctrine of Christianity; A Hindu will spend an evening singing devotional songs to Krishna, feel suddenly free of his conventional sense of self, and conclude that his chosen deity has showered him with grace; a Sufi will spend hours whirling in circles, pierce the veil of thought for a time, and believe that he has established a direct connection to Allah.

The universality of these phenomena refutes the sectarian claims of any one religion. And, given that contemplatives generally present their experiences of self-transcendence as inseparable from their associated theology, mythology, and metaphysics, it is no surprise that scientists and nonbelievers tend to view their reports as the product of disordered minds, or as exaggerated accounts of far more common mental states — like scientific awe, aesthetic enjoyment, artistic inspiration, etc.

Our religions are clearly false, even if certain classically religious experie

We spend most of our time seeking to become happy, as if something important needs to be found or accomplished, or otherwise added to our experience in the present moment. We're always solving problems, meeting deadlines, running errands, fulfilling desires, defending opinions, and every implied end to our efforts reveals itself to be a mirage. There is simply no resting place. In some basic sense, we never arrive, and the question of finding meaning in life is a component of this search. We want to be able to tell ourselves a satisfying story about who we've been, and who we are, and who we're becoming. Of course it makes sense to do whatever you can to secure a good life, to find satisfying work, to maintain your health, to create a happy family, but it is also terrifying to have one's wellbeing entirely depend upon the shifting sands of experience and the stories we tell ourselves. The great power of mindfulness is that it can connect you with a sense of wellbeing that is intrinsic to simply being conscious in each moment, and this is a deeper discovery than finding meaning in one's life, though it's entirely compatible with that. Through mindfulness you can discover that whatever you seek to accomplish, you can never truly become happy, you can only be happy...