“Search engine optimization

Search engine optimization (SEO) involves building new websites, or changing existing websites, so that they
rank highly in a search engine’s organic listings when users search on terms that are related to the site’s content.

To learn about SEO for Google organic search results, visit Google’s Webmaster Central site.

Search engine marketing

Search engine marketing (SEM) is the process of promoting and marketing a website through paid listings
(advertisements) on search engines.”

Source: http://support.google.com/adwords/certification/bin/static.py?hl=en&printable=1&page=examstudy.cs&format=inproduct (Accessed 18 May 2012)

It seems that Google is assuming that “marketing” is synonymous with “advertising”. Later in the resource just referenced, Google states that, “SEM refers to placing ads just on search engines”. Google has missed the mark by equating SEM with advertising. I would argue that Search Engine Marketing includes Search Engine Optimization (and also advertising, such as PPC, or “Pay-Per-Click Advertising”). For a discussion of advertising as a subset of marketing, please see http://marketing.about.com/cs/advertising/a/marketvsad.htm.

See also:

“Marketing” defintion at Wikipedia – http://en.wikipedia.org/wiki/Marketing

“Advertising” definition at Wikipedia – http://en.wikipedia.org/wiki/Advertising

Now that I have that out of the way, it is time to reflect on the meditation retreat that did not (fully) happen.

Before going on a mediation retreat 2+ hours from my home yesterday afternoon, my emotions were a mixture of excitement at the possibilities and foreboding of difficulties which can be encountered mentally and physically. At no point did I imagine that I might be disappointed with the retreat, but upon arriving I realised relatively quickly that such was a case.

I packed up my car with gear for two days: sleeping bag, torch, pillow, meditation cushion, etc. It was getting close now. I got into my wee car, ready for the trip, and was quite sad at having to wave goodbye to my wife and son for the weekend. Normally, my son and I spend Saturday nights having “Sci-fi”, which translates to watching two episodes of Star Trek (or similar) and having brownies or lollies. This Saturday night (which will be upon us as soon as I finish this journal entry) is doubly special because it is also my birthday. So, rather than Sci-fi, birthday celebrations and the Rugby match on Sunday (for which we had already bought tickets), I decided that it would be worthwhile to spend the weekend honing my meditation practice, both for the advantages to myself and the possible advantages that I could bring to my counselling clients, through the addition of Mindfulness-based therapy offerings.

As I departed beautiful Banks Peninsula for the Southern Alps, I was full of hope. I watched the sun going down over the mountains and imagined that perhaps this would be one of those events in my life that I would look back on with appreciation. I looked at the stunning scenery around me, as if for the first time. It got dark not long after I left home and I hate driving at night. Add to this that I was driving to a place with only the rudimentary printout provided by the organisation in charge of the retreat and I was dubious of being able to get there on time.

I drove for an hour and a half and then began the steep and windy ascent into the Southern Alps, headed towards the rugged West Coast of the South Island, via Arthur’s Pass. After driving about another thirty minutes, I somehow managed to see a sign in the dark for “Mt. Cheeseman” and turned up a very poorly maintained gravel road. After driving about 10 minutes on this windy road into the mountains, I wondered if this was actually the correct path. New Zealanders aren’t known to be terribly precise and the politeness or general consideration of putting up marker signs like “x metres this way” are rarely considered. I decided to continue on my trek into the mountains in my wee Toyota (not made for such travel). I briefly thought to myself that it would have been good if the organisers had mentioned a long drive on an unsealed road was required, but quickly reminded myself that such thoughtfulness is not to be expected.

I finally made it to the cabin and walked in to find the participants around tables eating. Of course a greeting would have been good, but instead I was asked if I was ready to pay for the weekend (thank you very much). After settling my account, I was offered the evening meal. The PDF I was sent about the retreat mentioned “delicious vegetarian” meals, but I was given what appeared to be school cafeteria nachos – of the vegetarian variety. Although I had a substantial appetite, I stopped after the first portion of this dish. It was an extreme disappointment after the delicious food that was suggested in the brochure. Continuing with the discussion of food, boxes of cereal were put out for the morning. The cuisine was certainly not what was promoted.

From 8PM to 9PM, we were to have a meditation session. Despite my impressions so far, I was excited at the prospect. The facilities provided for group meditation were smaller than my lounge room at home and this small space was to contain 20+ participants. I have been to meditation gatherings before and have never encountered such cramped environs. I ended up sitting next to a wall, without any room to get comfortable in the least, with people close on each side (right, behind and in front). The wall heater was blazing, so soon not only was this a very cramped space, but also a very hot one. I was down to my t-shirt and still felt like I would pass out.

In arrived the nun who seemed to be facilitating the meditation retreat. My biggest disappointment was to come. She began to ramble on in no precise fashion or structure. I have come to expect this at many gatherings in NZ (a Kiwi mate of mine refers to this lack of preparation as “amateurism common in NZ”). This nun spoke of “pure beings”, “thoughts coming from the heart” and similar rubbish and despite my continuing attempts to keep an open mind, I realised that this environment was not for me. I can handle metaphor, parables and similar – I have a background and degree in Theology, after all. What I cannot abide, however, is a general lack of intellectual development. I found myself evaluating the speech of this nun according to my own understanding of the Buddha’s teachings and found myself thinking that perhaps I would be better leading this retreat. From what we know of the Buddha, he was arguably an intelligent individual and I have made some effort to integrate aspects of Buddhist philosophy/psychology into my own existence and counselling practice. Sadly, though, as Buddha’s teaching travelled throughout the East, his teachings were mingled with the mysticism and other religious beliefs of the largely uneducated native populations. This has produced a variety of “Buddhisms”, most of which would hardly be appealing to an educated and modern individual. I cannot, for example, take stock in the primitive notion that thoughts originate in the muscle of the heart (a common primitive belief), rather than in the neurons of the brain. If Buddhism is ever to take significant hold in the Western world, it will have to return to its most basic teachings of the Four Noble Truths considered in the light of reason. After great minds like David Hume, we cannot go back to our caves and believe in reflections on walls.

So, bedtime arrived and I found myself extremely disappointed.

The Buddha taught that the truth is inside of each of us. Ultimately, we must look within for the answers. I realised that my years of exploration – in Philosophy, Buddhism and other areas – meant that this retreat had nothing to offer me. I got out of my bunk, packed up my car in the darkness and headed down the windy road back to home. As I drove slowly in the dark, leaving behind the retreat, I remembered the words of the Buddha:

“If a traveler does not meet with one who is better or equal, let one firmly travel alone; there is no companionship with a fool.” (The Dhammapada, http://en.wikiquote.org/wiki/Dhammapada)

“Robert Green “Bob” Ingersoll (August 11, 1833 – July 21, 1899) was a Civil War veteran, American political leader, and orator during the Golden Age of Freethought, noted for his broad range of culture and his defense of agnosticism. He was nicknamed “‘The Great Agnostic’”

(Source:http://en.wikipedia.org/wiki/Robert_G._Ingersoll, Accessed 26 April 2012).

I am always pleased when I come across a thinker or philosophy that I haven’t yet encountered. As I find myself becoming acquainted with Robert Green Ingersoll, I cannot help but ask myself how I have not come across this exceptional gentleman until now?

Ingersoll was admired by two of my favourite 19th Century Americans, Samuel L. Clemens (Mark Twain) and Walt Whitman, with Whitman stating:

“It should not be surprising that I am drawn to Ingersoll, for he is Leaves of Grass… He lives, embodies, the individuality, I preach. I see in Bob [Ingersoll] the noblest specimen—American-flavored—pure out of the soil, spreading, giving, demanding light.”

(Intimate with Walt: Selections from Whitman’s Conversations with Horace Traubel, Gary Schmidgall (Editor), 2001, University of Iowa Press, Page 81.)

One of Ingersoll’s writings, titled “What Would You Substitute for the Bible as a Moral Guide?”, discusses the inadequacies of the biblical text as a moral guide – noting how immoral the text and its deity are – and concludes with the determination that morality must not be based on such an inadequate text, but rather should be based upon intelligence:

What then is, or can be called, a moral guide? The shortest possible answer is one word: Intelligence.

We want the experience of mankind, the true history of the race. We want the history of intellectual development, of the growth of the ethical, of the idea of justice, of conscience, of charity, of self-denial. We want to know the paths and roads that have been traveled by the human mind.

These facts in general, these histories in outline, the results reached, the conclusions formed, the principles evolved, taken together, would form the best conceivable moral guide.

We cannot depend on what are called “inspired books,” or the religions of the world. These religions are based on the supernatural, and according to them we are under obligation to worship and obey some supernatural being, or beings. All these religions are inconsistent with intellectual liberty. They are the enemies of thought, of investigation, of mental honesty. They destroy the manliness of man. They promise eternal rewards for belief, for credulity, for what they call faith.

These religions teach the slave virtues. They make inanimate things holy, and falsehoods sacred. They create artificial crimes. To eat meat on Friday, to enjoy yourself on Sunday, to eat on fast-days, to be happy in Lent, to dispute a priest, to ask for evidence, to deny a creed, to express your sincere thought, all these acts are sins, crimes against some god, To give your honest opinion about Jehovah, Mohammed or Christ, is far worse than to maliciously slander your neighbor. To question or doubt miracles. is far worse than to deny known facts. Only the obedient, the credulous, the cringers, the kneelers, the meek, the unquestioning, the true believers, are regarded as moral, as virtuous. It is not enough to be honest, generous and useful; not enough to be governed by evidence, by facts. In addition to this, you must believe. These things are the foes of morality. They subvert all natural conceptions of virtue.

All “inspired books,” teaching that what the supernatural commands is right, and right because commanded, and that what the supernatural prohibits is wrong, and wrong because prohibited, are absurdly unphilosophic.

And all “inspired books,” teaching that only those who obey the commands of the supernatural are, or can be, truly virtuous, and that unquestioning faith will be rewarded with eternal joy, are grossly immoral.

Again I say: Intelligence is the only moral guide.

(Excerpt from “What Would You Substitute for the Bible as a Moral Guide?”, Robert Green Ingersoll, Accessed 26 April 2012 at http://www.infidels.org/library/historical/robert_ingersoll/bible_substitute.html)

I am looking forward to spending the next few months getting to know Robert G. Ingersoll. It saddens me that the American educational system chooses not to emphasis men such as him, but rather many who are his intellectual inferiors. As I begin to read of him, I realise how much of my own heritage as an American has been hidden from me, whether by intent or apathy.

Ingersoll’s works can be found online at http://www.infidels.org/library/historical/robert_ingersoll/index.html.

Miracles

Hume’s definition of a miracle involves the will of the Deity in “a transgression of a law of nature”. Simply put, a miracle is a violation of what we have come to expect from nature, which violation Xns would attribute to the will of their deity. While Xns claim to believe in miracles, few educated Xns seem to acknowledge miracles in the last 2,000 years, unless of course it is the “cure” of some unseen illness.

The Testimony of Witnesses

We all entertain doubt regarding the claims of others. It is part of being a rational being. Anyone who accepts all claims is generally considered gullible and a fool. The more extravagant the claim, the greater our doubt.

Biblical “Testimony”

In a nutshell, a few individuals – at least one, for the “Gospel of Mark” was copied by the others – wrote about the life of Jesus of Nazareth. Theologians generally believe that these accounts started to be written about thirty years after the death of historical Jesus. So, at least one person wrote about Jesus and not until 30 years after he died. This sort of account would neither impress a court of law, nor any but the most gullible of individuals. Such is the foundation of the faith of millions.

Belief in Miracles based on Testimony

A miracle is something which most people would claim to have never seen. In effect, they are beyond our experience. As rational beings we do not believe every claim to miracles and logically so. Those willing to lie, however, we have all met. People willing to say anything to advance their own objectives can be seen in our own experiences. In short, we all know people willing to lie, but we do not know of miracles. To take something full of doubt (testimony) to prove the existence of something for which there is no proof and is completely outside of your experience, is the height of gullibility.

Conclusion

Basing one’s life and influence on others upon the testimony of one (or a few) witnesses one has never met should be the textbook definition of gullibility – even more so when that testimony involves something as incredulous as miracles, which none of us has ever personally experienced. Faith in Christianity is gullibility.

So while I traditionally have eschewed working with Christians, of late I have had a chance to reconsider this in the light of the theories of Existential Psychotherapy and in the light of the rise of efforts to counsel clergy leaving religion (e.g., The Clergy Project at www.clergyproject.org/). In this article I will very briefly discuss the application for Existential Psychotherapy for clergy wishing to leave their faith, but the principles apply equally for anyone who is questioning or desires to put aside their Christian beliefs.

Existentialism as a Counseling Framework for Questioning Religious Beliefs

In order to understand how Existentialism is suitable for counseling those questioning their faith, a cursory examination of Existential Psychotherapy is required. Existentialism is about freedom and the anxiety which arises as a result of this freedom. The philosophy began with Søren Kierkegaard (1813 – 1855) and found its greatest spokesman in Jean-Paul Sartre (1905 – 1980). While these thinkers developed Existentialism as a philosophy and therefore deserve mention, the integration of Existential philosophy into psychotherapy is generally accredited to Irvin Yalom (USA) and other therapists such as Emmy van Deurzen (UK).

In a nutshell:

Existential psychotherapy is a philosophical method of therapy that operates on the belief that inner conflict within a person is due to that individual’s confrontation with the givens of existence [Yalom, I (1980). Existential psychotherapy. New York: Basic Books. p. 9.]. These givens, as noted by Irvin D. Yalom, are: the inevitability of death, freedom and its attendant responsibility, existential isolation (referring to Phenomenology), and finally meaninglessness. These four givens, also referred to as ultimate concerns, form the body of Existential Psychotherapy and compose the framework in which a therapist conceptualizes a client’s problem in order to develop a method of treatment. In the British School of Existential therapy (Cooper, 2003), these givens are seen as predictable tensions and paradoxes of the four dimensions of human existence, the physical, social, personal and spiritual realms (Umwelt, Mitwelt, Eigenwelt and Uberwelt).

(Source: http://en.wikipedia.org/wiki/Existential_therapy, Accessed 05 April 2012)

These four ultimate concerns of death, freedom, isolation and meaninglessness can serve as a framework for counseling clergy and others leaving their faith. In considering these givens of existence, it is worth noting initially that Existential Psychotherapy is not for everyone! This therapy requires that the client be willing to question the basis of his or her very existence. Many are either not willing or not up to this challenge. In my experience, this modality of counseling works best with clients who come to therapy already in existential crisis – that is, already asking themselves significant questions (or having significant doubts) about their lives. Clergy seeking to question or leave their faith arguably fit into this category.

Considerations of Death

The fear of death is difficult for any of us to confront. Upon considering the likelihood that religious beliefs are not based upon a solid foundation (i.e., a “real” deity), the Christian can feel overcome with anxiety, fear and grief – anxiety for the end of one’s existence at death, fear of death itself and renewed grief for the loss of loved ones which were previously imagined to be residing in a heavenly abode. As the fear of death is one of the reasons to create an afterlife in the first place, confronting this fear can be one of the main reasons to push rational thought from one’s mind and cling even more tenaciously to religious faith.

Considerations of Freedom

Christians believe that their lives are controlled, both at the micro and macro levels (we will not go into the theological minutia here of the concept of “free will”) by an omnipotent being. Once that being ceases to exist in the mind of the former believer, the realisation of freedom can be extremely anxiety provoking. As Kierkegaard so eloquently stated, “Anxiety is the dizziness of freedom”. Freedom within their own minds, freedom of action and the individual responsiblity for such freedom can seem overwhelming to those who formerly believed themselves under the guiding hand of a benevolent and omniscient being.

Considerations of Isolation

We all create support systems to fight the isolation of life and death. We fight the isolation of life by creating family and other support networks and by valuing such concepts as “loyalty”. We fight the isolation of death by imagining an afterlife, by creating eloborate death rituals and by trying to imagine our loved ones by our side when death comes for us (but try to also forget that we will die alone, no matter how many may be at our bedside). When a person casts aside their god(s), the isolation can be overwhelming. Not only does the former believer lose the imagined deity, but can end up losing family and friends who refuse not only to consider the life change of the individual, but who also often shun the former believer. The isolation is not only theoretical, but very real.

Considerations of Meaninglessness

We all fight meaninglessness in many ways. We attempt to “better” ourselves through work, study and other pursuits that we consider meaningful. We attempt to imagine that we are somehow eternal through our offspring. We attempt to imagine that we are making meaninful contributions to the lives of our friends. Upon casting aside religious meaning, the former Christian can feel that their life to this point was meaningless. Theology studies were meaningless (experienced this one, myself). Preaching, teaching and work in churches was meaningless. Feeling such a lack of meaning can lead to depression in the former believer (something to watch out for and perhaps the topic of another article).

This cursory examination of Existential Psychotherapy is intended to suggest that this framework can be of significant benefit in conceptualising working with Christians attempting to challenge their beliefs. At no point would I advocate the use of this approach to “convert”, but rather as a paradigm for helping people work through their own questions and psychological issues.

Finally, while Existential Psychotherapy can provide a loose framework to understand the client, the actual therapeutic process could take place within the context of a more concrete methodology, such as Cognitive Behavioral Therapy (CBT). CBT is one of the most fully researched and clinically effective therapy approaches and could prove invaluable in such areas as helping the client to challenge dysfunctional thinking. Perhaps yet another article in the making!

Challenging our thinking can be the most confronting act imaginable. Those who are brave enough to look into their belief system are worthy of our respect and support. As one who has made this journey, I would say to others that it can be extremely anxiety provoking, but you can make it through to the other side, where you can find a greater understanding of self and peace.

Wishing all the best of mental health!

Planning to write some blog posts applying dysfunctional thinking theories in #CBT (Cognitive Behavioral Therapy) to Xnty. #Atheism #atheist

— Gerald Lee Jordan (@geraldleejordan) April 3, 2012

I have been away from this site for some months – apologies for that! I have been very busy with work and moving and haven’t been working on this site as much as I would have hoped. What I would like to do in the coming months is to create a number of articles applying the theories of Cognitive Behavioral Therapy (CBT) to Christian (Xn) clients. More specifically, I would like to look at how CBT deals with dysfunctional thoughts within the context of the Xn belief system(s).

#therapists – Xnty is delusional thinking and should be treated as such with #cbt – Cognitive Behavioral Therapy. #Atheism #atheists

— Gerald Lee Jordan (@geraldleejordan) April 3, 2012

Cognitive Behavioral Therapy is used to help people see the defects in their thinking. Those with mental issues tend to have thoughts which are absolutist or otherwise not helpful and CBT has been found very effective at helping clients process their beliefs and the effects of these beliefs on their emotions and actions (and vice-versa).

Therapists should stop fearing possible backlash from religious groups and start treating the extreme beliefs of their clients regarding religion as they would any other extreme and personally unhelpful mental constructs.

Help free the religious from such self-defeating thoughts!

I prefer the term “Freethinker” to “Atheist”, as the latter is a negation and used by religious. Use latter for Twitter. #Atheism #Atheist

— Gerald Lee Jordan (@geraldleejordan) April 2, 2012

While I use the term Atheist and derivations on this site and elsewhere online, I prefer the term Freethinker. To begin any discuss or debate by defining yourself by a negative (as in negation, not as in undesirable) is to already concede something to the other party.

The best arguments for #Atheism are Xns (Christians) and the Xn scriptures. #atheist

— Gerald Lee Jordan (@geraldleejordan) April 2, 2012

Atheists can use rational discussion to debate the existence of a sadistic, insecure, petty “god” which no one credible has ever claimed to see, but the best real argument for the lack of such a diety is the actions and personification of his “existence” in those claiming to be his followers.

The humanistic stance puts the accent on human freedom and choice at the expense of a healthy recognition of its counterpart of necessity and determinism. A decidedly existential approach will always include a thorough consideration of realities, limitations and consequences. A serious analysis of the human condition cannot fail to notice constraints as well as liberties. The humanistic arrogance which believes mankind to be the centre of the universe and which encourages a blind pursuit of individual rights and freedom can only lead to disaster.

* * *

Unfortunately some of the prevailing assumptions in counselling circles are based on this type of short-term vision. Clients are sometimes encouraged to put self-development or self-actualization before anything else. In this way an ethic of wishful thinking is embarked upon. People are helped to take their lives in their own hands and to believe that their current lives are based on a number of mistakes which can be easily eradicated.

In reality life is a little more complex than that, for people are rarely engaged in anything without there being a number of good reasons for it. Only to the extent that a person is aware of the wider existential context of her situation can she begin to move forward with a sense of direction. Picking up notions about what is desirable from the current ideas in circulation can only lead to landing oneself in an impasse if the implications and consequences have not been fully thought through privately. Counsellors have to be particularly careful in monitoring the client’s personal investigation of the wider context. It is only too easy to influence a client towards change without previous reflection.”

(van Deurzen-Smith, E 1998. Existential Counselling in Practice, Sage, London, 12-13.)