Selectors and Absorbers: A Theory

 

I have a theory when it comes to religion. I think there's two different types of people when it comes to how religion affects them, I call them them absorbers and selectors. The selector type simply selects out of scripture and sermons what they like and discard everything else. It literally goes in one ear and out the other. They are selective moralists as well, in that they will select a certain moral principle in their religion and follow it to a "T," that is if they like it or prefer it but will ignore many or all of the other moral principles. A good example of this is Andrew Wilson who selects all of the moral framework of patriarchy and the "force doctrine" but rejects many other moral principles about kindness and compassion in the New Testament. He completely ignores it a deselects it. This is why many religious people suffer extreme scrupuliosity while others never experience it at all. Because those who never experience guilt or shame or scrupulosity, are the selectors. They are very good at ignoring and deselecting whatever they don't want to feel or don't like to think about. Thus, religion for them is only empowering because they are really good as selecting out what they like and prefer and ignoring and deselecting everything else, so that it literally does not enter their mind or affect their moods.


Then you have the absorbers, the absorbers are simply a certain temperament and type, that when they take something seriously for example reading the New Testament and wanting to really understand it and know what it is saying, they will naturally absorb the psychological energy of the content. This means that if they take it seriously they will, for example if they're Buddhist, end up becoming nihilistic and lose desire for living to its fullest by believing they are not a Self and everything is impermanent (meaning nothing is permanent but fading away materially so don't become overly emotionally attached to anything). If they are reading the New Testament that strongly discourages manly vitality and the conquering spirit, and instead suggests being a more docile male-bride of a messiah seeking poverty over wealth and power as a sign of holiness, they will absorb that energy and it will negatively impact their mind and behavior.


Just as the absorbers can't understand the selectors, how they can read or listen to pious religious content daily or weekly and have it not affect them. The selectors can't understand the absorbers because they just have a different brain chemistry and personal boundary where nothing enters their psyche unless they let it. I once knew a religious person who was extremely far-right conservative/libertarian on the political spectrum, who read or listened to religious Scriptures daily on audio and yet it had no impact on their actual behavior. I remember reading some verses from the New Testament on egalitarian communitarian "socialistic" type living, and the person looked at me like they had never heard those verses before; and yet they read or listened to the New Testament daily and yet they looked at me like a deer in headlights. This is a perfect example of the selector personality type.


What this means to me is that being happy as a religious person often has a lot to do with whether or not your a selector or absorber type. As an absorber myself, I can't be a "True Believer" in any religion. For I will read and absorb religious scripture and it will have an impact on my psyche but not in a good way. If you are not an absorber then a lot of what I think and feel about religion and scripture will not apply to you. The selector type is not who I am writing for.

About Beowulf

From The Scylding Cycle: Overview by The Ark:

... Though the first half of Hrolfr Saga is entirely Pagan, Christian themes begin to appear when Bodvar enters the plot. Near the end of the saga, Hrolfr refuses gifts of arms presented by a disguised Odin, and Bodvar warns that this error will cost him his life. The author, however, contrary to the clear intent of the original narrative, asserts that it was the heroes’ lack of faith in Christ which cost them victory and the final pages of the saga are filled with awkward, moralizing interjections which lament the heroes’ lack of Christianity. Both due to its setting and its partial Christianity, this saga introduces us to the world of Beowulf, creating a seamless bridge between the Pagan Norse material and Christianized Old English poem.

BEOWULF

 

Beowulf is the longest surviving work in Old English and the only work in this section not in Old Norse. It is an epic, composed in alliterative verse and preserved only in a single manuscript copied around 1000 AD. The date of the poem’s composition is debated, but it may have been as early as the 700s. The story itself is clearly quite old, likely older than the composition of the poem in its present form, as is standard for oral tradition. The epic was composed in West Saxon Old English, but with archaisms which suggest transmission from an earlier tradition. Though the poem is in Old English, it is set in Scandinavia, with the Geatish (of southern Sweden) hero Beowulf coming to the aid of the Danish royal court featured in Hrolfr Kraki Saga.

While the Christianity of Hrolfr Kraki Saga is awkwardly and intrusively inserted into the narrative by the author, Beowulf’s Christianity is both more subtle and more complete. The monster Grendel is said to be a descendant of Cain and God is invoked throughout the poem. Yet strangely, there are no mentions of Jesus Christ and most Biblical references refer to the Old Testament. Metaphysically and morally, the poem appears to be almost entirely Pagan, with fate, honor, kinship, hospitality, and heroism saturating the text and driving its plot. It is possible that a version of the poem was in circulation before the Christianization of the North and it is almost certain that the story itself predates the coming of Christianity.

One of the most interesting aspects of the epic is its many references to other Germanic legends and figures, such as Eormenric (the same Jormonrek who kills Gudrun’s sons in the Volsunga Saga) and Wayland/Volund of the Poetic Edda. For us, the most interesting of these is when a bard references Sigmund, a “Waelsing,” and his nephew, Fitela, who is presumably Sinfjotli. Many other references are embedded within the poem, with the most notable being a partial telling of the Finnsburg legend, preserved separately in the short Finnsburg Fragment. The poem, therefore, is saturated with Germanic legend, brought to England by the Anglo-Saxons and later by the Danes and Norse during the Viking Age. In fact, some scholars, amoung them Tolkien, theorize that the Hengest of the Finnsburg legend is the same figure as Hengist, the brother of Horse, who is said by Bede to have led the Angles, Saxons, and Jutes in invading England alongside his brother.

When Caesar led the first Roman invasion of Britain during his Gallic Wars in 55 BC, the British Isles were inhabited by various insular Celtic peoples all speaking Celtic languages and practicing Celtic Paganism. ... In 410 AD, the same year that Alaric and his Visigoths sacked Rome, Emperor Honorius sent word to Britannia to tell them that they would no longer receive Rome’s support. Not long after, the Angles, Saxons, and Jutes, coming out of Denmark and Northern Germany, began to settle England. Roman-British Christian culture was replaced by Germanic culture, religion, and language. Soon after, Anglo-Saxon England was converted by missionary work both from the mainland and Northern Britain, where Christianity had persisted. But beginning in 793 AD with the Viking raid on Lindisfarne, the Norse would raid, invade, and settle England, bringing a new wave of Germanic Pagan influence to the Island. England continued to exchange hands between Norse—mostly Danish—and English rulers until it was conquered by the Normans in 1066. As a Christianized Old English story set in late Migration Period Scandinavia, Beowulf perfectly reflects England’s complicated history. 

 Though Beowulf is woven from Pagan cloth, some scholars read it as a highly Christianized poem, some even likening Beowulf to Christ. I find such analyses unconvincing. If the poem’s narrative anywhere displays Christian influence, it is in its end which seems to partly criticize the Pagan heroic ethos and partly lament its collapse. 

 

Having Fun & Laughing with Friends as the Core of Mormonism

 

Despite some (no not all, not all, not all) mainstream Mormons unfortunately sometimes lacking a sense of humor by seeking to be overly pious, in original Mormonism under the guidance of Joseph Smith there was definitely a spirit of playfulness, fun and laughter a lot of the time. 

The following is excerpts from Humor and Mormonism (Posted on April 27, 2013 by Jettboy):

When many, both in and outside of the Church, think of Mormons, the last thing that comes to mind is a sense of humor. Jokes are more likely to be aimed at them. There might be stereotypes of happy couples with smiling children or cheerful young men and women, but this image won’t include laughter.  To some extent piousness has infiltrated the subconscious of the Latter-day Saints a little too much. A good joke might be hard to find among serious calls to repentance.

 

As questionable as speculation, I wonder if the Prophet Joseph Smith would approve of the member’s seeming lack of joviality. He certainly didn’t like the lack of that quality when he was alive. Brigham Young learned from him that music, theater, and dancing were not of themselves sinful like he was taught growing up.  Life is to be enjoyed within reasonable limits and not pined away in perpetual sorrow.

 

Despite all the information we have about the Prophet Joseph Smith, perhaps what has been ignored today by both believers and critics was his sense of humor and good nature. Even his contemporary enemies acknowledged those aspects of him. In fact, more than once they were scandalized by his amusements. Said one commentator hearing him speak, “His language and manner were the coarsest possible. His object seemed to be to amuse and excite laughter in his audience.” (Charlette Haven to Sister Isa, Jan. 22, 1843, in Mulder and Mortensen, Among the Mormons, pg. 118-119). He loved to make boastful claims in order to bring attention to his subject or stress importance.

 

An unquestionable example of hyperbole that all other instances of the same can be compared with is a statement about Emma’s cooking:

 

Emma’s lot must have been a difficult one, for he was always bringing home a group to dinner. But she was a good cook. “When I want a little bread and milk,” Joseph told William W. Phelps, “my wife loads the table with so many good things it destroys my appetite.”

– Leonard J. Arrington, “Joseph Smith and the Lighter View,” New Era, Aug 1976, pg. 8.

 

It is the same with many of the so-called boastful statements of Joseph Smith about his station in life, such as having more education than a college professor has. Many have looked at how he described his religious role and consider it blasphemy. High profile visitor John Quincy Adams heard such a boast and understood the humor behind his declarations. Adams commented that Joseph had too much power, and was answered back, “Remember, I am a prophet!” Quincy noted, “The last five words were spoken in a rich, comical aside, as if in hearty recognition of the ridiculous sound they might have in the Ears of a Gentile.” (Quincy, Josiah. Figures of the Past: From the Leaves of Old Journals. Boston: Roberts Brothers, 1883. Pg. 378-379).

 

Joseph Smith didn’t like the high mindedness of those who considered themselves too holy and self-righteous. He was even known to try and make them uncomfortable. As one story goes:

 

“I am aware that a great many have so much piety in them, that they are like the Baptist priest who came to see Joseph Smith. Joseph had the discernment of spirits to read a man, and a peculiar faculty of using up the old sectarian tone to “my dee-e-er brethren.” When he heard that good old tone he used to imitate it; and whenever one of the class, who are so filled with piety, and the good old tone, came to Nauvoo, Joseph used forthwith to take a course to evaporate their sanctimoniousness . . .

 

. . . After he got through chatting, the Baptist stood before him, and folding his arms said, “Is it possible that I now flash my optics upon a Prophet, upon a man who has conversed with my Savior?” “Yes,” says the Prophet, “I don’t know but you do; would not you like to wrestle with me?” That, you see, brought the priest right on to the thrashing floor, and he turned a summerset right straight. After he had whirled round a few times, like a duck shot in the head, he concluded that his piety had been awfully shocked, even to the centre, and went to the Prophet to learn why he had so shocked his piety. The Prophet commenced and showed him the follies of the world, and the absurdity of the long tone, and that he had a super-abundant stock of sanctimoniousness.”

 

-- Jedediah M. Grant, “Instructions to Newcomers,” Journal of Discourses, 3:66–67

Joseph Smith & the US Constitution

 Excerpts from Insights into the Mind and Personality of the Prophet Joseph Smith by Donald Q. Cannon:

 

... As I studied these research materials on Joseph Smith, it became evident that he was a patriot in the best sense of the word. He frequently expressed his loyalty to the United States of America and often praised the government and especially the Constitution. Once, while pointing out some problems in that time, he nevertheless concluded, “With all our evils we are better situated than any other nation.”[29] His patriotic feelings are further expressed in these examples:

The Constitution . . . is a glorious standard; it is founded in the wisdom of God. It is a heavenly banner.[30]

I am the greatest advocate of the Constitution of the United States.[31]

Joseph Smith’s Sense of Humor by Donald Q. Cannon

 

Excerpts from Insights into the Mind and Personality of the Prophet Joseph Smith by Donald Q. Cannon

... Through my study of the teachings of Joseph Smith, I learned something about Joseph as a man—the human dimension. For one thing, I learned that Joseph had a sense of humor. He employed humor in his teaching because he understood that humor is helpful in reaching one’s audience. Some examples of his humor are the following:

 

You might as well baptize a bag of sand as a man, if not done in view of the remission of sins.[17]

... If we go to hell, we will turn the devils out of doors and make a heaven of it.[19]

All ye lawyers who have no business, only as you hatch it up, would to God you would go to work or run away.[20]

It is best to let Sharp publish what he pleases and go to the devil, and the more lies he prints the sooner he will get through.[22]

Mr. Sollars stated that James Mullone, of Springfield, told him as follows:—”I have been to Nauvoo, and seen Joe Smith, the Prophet: he had a gray horse, and I asked him where he got it; and Joe said, ‘You see that white cloud.’ ‘Yes.’ ‘Well, as it came along, I got the horse from that cloud.’”[23]

When a man undertakes to ride me I am apt to kick him off and ride him.[24]

I have said more than I ever did before, except once at Ramus, and then up starts the little fellow (Charles Thompson) and stuffed me like a cock-turkey with the prophecies of Daniel, and crammed it down my throat with his finger.[25]

In addition to using humor, Joseph Smith tried to incorporate colorful expressions that people could relate to and understand. He wanted to talk their language to help them comprehend his message. Here are some examples:

I tried to prevail upon him, making use of the figure, supposing that he should get into a mud-hole, would he not try to help himself out? And I further said that we were willing now to help him out of the mud-hole. He replied, that provided he had got into a mud-hole through carelessness, he would rather wait and get out himself, than to have others help him.[26]

A little tale will set the world on fire.[27]

Hit pigeons always flutter.[28]

 Feelings of charity came easily and naturally to Joseph Smith. As he taught:

Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race.[34]

There is a love from God that should be exercised toward those of our faith, who walk uprightly, which is peculiar to itself, but it is without prejudice; it also gives scope to the mind, which enables us to conduct ourselves with greater liberality towards all that are not of our faith, than what they exercise towards one another. These principles approximate nearer to the mind of God, because it is like God, or Godlike.[36]

... My heart is large enough for all men.[38]

The Restoration of Joy: The Gospel of Happy Sociality, Fun, & Laughter

 

In this post I will distinguish between the "gospel of Mormonism" and other sectarian versions of Creedal-Christianity, where humor, joy and laughter are often absent or rejected. The fact is the New Testament gospels actually never mention Jesus smiling or laughing. To be fair though, D. Elton Trueblood tried to argue in his book The Humor of Christ that Jesus told jokes and had a sense of humor. But most priests and pastors never discuss D. Elton's theory and focus more on reminding you that "you're a sinner" and on fearing God's wrath. Watch this short video titled Orthodox Christianity is Depressing, discussing how most traditional imagery of Jesus in Christiandom is not very cheerful to get the idea. Only in Joseph Smith's restored gospel in LDS Scripture does Jesus appear smiling to his disciples in 3 Nephi 19:25, 30.

In Mormonism you have a more joyful representation of the gospel (the "message") in that life in the flesh is not to be despised, because all flesh is composed of spirit-matter (see D&C 131: 7-8): and so you do not have this sour faced framework of "spirit against flesh," since in Mormonism the fleshly body itself is a spiritual materiality, bodily instincts and all; which turns "dionysian" joy and laughter, fun and dancing and celebrations of life in the body, into a spiritual activity rather than a "sinful" one. So rather than the pursuit of sour faced somber piety like the body-despising sectarians (who often sought to repress all joy in the sensory body), the pro-American Joseph Smith basically pursued "life, liberty and the pursuit of happiness." 

Joseph Smith "said ... to Mr. stout that Adam did not commit sin in eating the fruit" in 1841. For Adam only transgressed, so we are not as humans cursed with a permanent "sinful flesh" as claimed by Augustine's Original Sin dogma, which is nonsense and was rejected by Joseph (see Article of Faith #2). Joseph Smith instead dictated new scripture that declared that Adam was a mighty Archangel and he taught that Adam recieved the priesthood prior to earth. This radically shifted the framework away from the sectarian view in the Creeds, that saw Adam as sinning which cursed all human flesh: so that to be "holy" and/or "right with God" one needed to repress their instincts, appear pious, with celibacy as the highest spiritual ideal (if you were able). This body despising mentality was based on an underlying wish to escape one's alleged sin-cursed body, leading to sour faced self-flagellating life avoiding "pillar saints" and permanently celibate Catholic priests (that we still see to this day in the Catholic Church). By shifting the framework to a non-sinning Adam and Joseph saying Adam did not curse humanity with a "sin virus" -- but instead Adam did good by giving mankind the opportunity to experience joy and happiness in a body -- Joseph Smith had completely flipped the script and turned a life lived joyfully in the body itself as the way to connect with the divine or be "right with God." 

Joseph Smith completely rejected the core doctrines of the sectarian Creeds. In his restoration of all things, he rejected their core doctrines like the Fall, the Trinity, and Hell. For example, in D&C 19, Joseph explained that hell language in scripture is only metaphorical and in D&C 76 he taught Three Degress of Glory in the afterlife. This liberated the minds of his followers and removed the chronic mental stress many of them felt as former Protestants when they were terrified that a loved one or friend could be tortured in hell for not going to the right church or for not believing in the correct dogmas. Joseph Smith removed all of that mental anguish, all that pain and fear, with his doctrines; and thus he restored a sense of joy to being human again. For example, a relative of mine, Benjamin Franklin Johnson, grew up attending a Protestant church and while "attending these services, he was taught the principles of heaven and hell, and began to be 'afflicted with the idea of a future punishment, with literal fire and brimstone.'[3] Johnson said that this idea created great fear and anxiety in him until he found the Gospel of Jesus Christ [i.e. the LDS Church]" (Source). It's kind of hard to have fun and enjoy life when you're constantly tormented with the thought of you or your friends and loved ones, who don't belong to the right church or subscribe to the correct Creed, are going to be tormented forever in hell. I am personally saddened when I continue to meet many Creedal-Christians up to this day who are heavily burdened and drained of life daily by such hell fire fear mongering by their priests and pastors. Joseph Smith liberated my Pioneer ancestors from this yoke by instead casting a metaphorical canopy of joy over the horizon with a smiling Christ and gradations of heaven.  

Joseph taught that Adam fell upward so that mankind could pursue happiness through navigating oppositional forces and experience joy in a body of flesh (see 2 Nephi 2: 25). This meant that Adam's "one act" was part of a greater plan all along: which was for pre-existence spirits to gain bodies of flesh in order that they would have joy in their bodies of flesh! In fact, rather a Father God without a body and no passions (as taught in the sectarian Creeds), Joseph declared that God the Father  has a body of flesh and bones (see D&C 130:22); and rather than demanding extreme repression like we see with the pillar saints, Joseph Smith explained that actually "God is more liberal in his views"; and the same fun and joyful "sociality" among us here as humans would exist among us in the heavens among the embodied Gods (see D&C 130: 2; Abraham 4 and D&C 132). 

In my view, Joseph Smith's life-affirming joyful theology was a mirror reflection of his own nature being a cheerful person with a sense of humor. These articles below go into more detail about Joseph Smith's personality and temperament: 

• Joseph Smith’s Sense of Humor by Donald Q. Cannon

• Joseph Smith as Cheerful (by those who knew him) Compiled by The Joseph Smith Foundation

• How Joseph Smith’s “Native, Cheery Temperament” Sustained Him Through Trials by Jeffrey Marsh

• The Looseness of Zion: Joseph Smith and the Lighter View by Leonard J. Arrington

• Humor and Mormonism by Jettboy 

• Joseph Smith and the Spirit of Optimism by Mark D. Ogletree