Twenty-eight Questions Regarding Faith and Fear
In these very uncertain times, is it reasonable to propose that human expressions of faith and fear have been a consistent part of our social journey for at least the past 100,000 years? When considering anthropological artifacts that clearly served purposes beyond utilitarian tools and weapons, what would cause hunter-gatherer humans to produce apparently non-essential items? For example, were ochre depictions of human figures, prey images, and dangerous predators simply decorative cave “enhancements” or was there a more essential application? Similarly, what of shell and stone beads? Were they just made for body adornments or did they, in another context, justify the intensive labour required in their making? More recently (from up to 43,000 years ago), did representative figurine carvings and functional bone musical instruments simply fill a wanderer’s restless hours in their production and then constitute “frivolous excess kit” to be stoically carried on the endless migration trail? Couldn’t such artifacts potentially (and logically) play a supporting role in a rudimentary collection of “beliefs” that were of purpose and value to a small hunter/gatherer nomadic group? Is it conceivable that these artifacts would have been important in processing and managing existential and debilitating fears through their use by hunters, women, elders, or group-accepted “shamans”? If remediation of fears, through the use of such objects, was indeed the catalyst for their production; is it not logical to now propose that the “faith and fears” relationship has really changed only in one respect over, the last 100,000 years?
Despite social groups being much larger and more complex today, is it not true that humans still fear utter darkness and still experience chronic loneliness and unmanageable vulnerability – even within the most “connected” social settings of modern life? Isn’t the total uncontrolled darkness of unlit storming seas and of subterranean caverns still totally terrifying for most, if not every single one of us? Don’t we still desperately need that fragile flickering flame of light to remain lit? Do we not only need the hope that the light brings but also the illumination of any threat looming on the edges of that light’s precious reach? More terrifying than even total darkness; are we not universally vulnerable when we are totally alone?
In our total aloneness, is our vulnerability derived from the deprivation of all human communication that seems to afford us meaning and a purpose? Without communication and interaction with other people, how do we sustain our sanity devoid of ongoing endearing relationships with others? Lacking all such relationships, can we not concede that we typically quickly lose our sense of personal context, our ability to be rational, and our perception of a purpose for existing? …And then, are we not in mortal danger of losing all our hopes for our tomorrows and our will to press on through the present day’s adversities?
Is PTSD, in view of such questions, only a modern incarnation of a dark abyss of total aloneness and debilitating vulnerability arising from deep within the human mind – as it did in truly ancient times? That question answered, should our premise be that we would best help treat this ubiquitous and complex condition of depression with more than the predominant first-line medications and psychotherapies administered solely and appropriately by highly trained and qualified practitioners? All such medicinal and cognitive behavioural therapies are carefully tailored for the individual patient, based on their identified symptoms and unique situations; however, is this spectrum of therapies the most complete regimen we can offer? For a lifeform that questions personal context, relies on ability to reason, and specifically reflects on our purpose or reason for existence, could a “faith and beliefs” therapeutic component possibly play a crucial role in remediation of the PTSD condition, in particular? When our self worth and our importance to others is in doubt; … when our ability to focus our reason, ask the difficult introspective questions, and find a firm footing is overwhelmed; … and when existential questions concerning our specific purpose for existing and “soldiering on” go unanswered, … are these not matters that a personal faith (i.e. beliefs) may help to address?
Is it now time for medical and behavioural professionals to consider the value of “Faith Reaffirming Therapy” – to augment CBT, CPT, and other first-line therapies: perhaps referring consenting patients to highly trained, often similarly qualified, and demonstrably dedicated and experienced pastoral practitioners? Could the consternation of our PTSD, our unfathomable minds, and our most destructive self-perceptions all be potentially calmed by structured introspection through prayer – just as fears may be faced through structured exercises, CPT, or WET? Could self-reaffirming learning through knowledgeable theological instruction also be as useful an exercise in healing as are the structured applications of other therapies? And, most importantly, would not the carefully guided nurturing of the “belief” that we are not only inherently important to other human beings but also to our God (… or our gods) be of great value to one who is alone and afraid? Regarding faith and fear, is it truly unreasonable to consider that not much has changed in the last 100,000 years; … EXCEPT, perhaps, that faith is now a reason for existing and not an archaic remediation for fear of dying?
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Jim Davis 2021
FACING FACEBOOK
Rather than facing the unending Facebook hosted advertising, the algorithm driven Facebook tentacles, and the seemingly inevitable periodic hacks, I have returned to being a conscientious objector of Facebook. I have returned to quiet, purposeful, and truly relationship-building communications through a dedicated personal website.
It is true that 500 Facebook friends can be more quickly garnered than even just 5 personal referrals to visit an artist’s virtual studio. It is also true that 500 “thumbs up”, “likes”, and “love this” clicks flow quickly by on Facebook, while more laboured, meaningful, and relationship-building comments are, sadly, a comparative trickle. Why do we apparently accept and even prefer the Facebook social media platform that is the champion of “likes” but – let’s be honest – the bane of meaningful personal relationships?
I would rather forego Facebook altogether than accept it’s not so subtle psychological premise, its crass commercialism and its self propagating suggestions. Feel invited to visit my site. Follow my site, only if you want to see and read future content. Share a link to my site with friends or family, only if you think they may enjoy and value what you found enjoyable and of value to you.
It is true that some of my art pieces ARE for sale, and my publications ARE listed at a price. Commissions DO have a monetary cost. But know this, dear reader: my art, poetry, and commentary are as precious to me as the air I breathe, the hopes I harbour, and the beauty I see all around me. I simply want to share that preciousness with others in a more meaningful and less distracting venue than that offered by Facebook.
Thank you for taking the time and effort to access, read and consider this post and this site. Feel welcome to send me a direct and personal comment using this website’s Contact the Artist menu feature. I will personally respond to all such comments, as quickly as possible, using the email address you provide.
Cheers and God Bless
Jim Davis
Jim Davis Creative Arts: Paintings, Poetry, Prose, and Commentary 