Offering a religious case against belief obviously implies that religion is not strictly a matter of belief. We will show that being a believer does not necessarily make someone religious, and being religious does not require having a specific set of beliefs. For example, a specific set of beliefs cannot be found for either Hindus or Jews:

Religion connects people to aspects of the world beyond the physical, such as spirits or deities. But any consensus on the specifics of religion remains elusive. This lack of consensus becomes apparent when examining how adherents describe their own traditions. If we ask Christians to explain their faith, we may find little agreement. Much of the history of these religions has been a struggle to define what it means to be a Christian, a Muslim, or an adherent of any other faith. An obstinate mystery lies at the heart of each religion. While adherents use different names for this mystery—God, Brahman, or Tao—they struggle to explain it clearly. This raises a key question: how can we define religion when believers cannot agree on its essence?

To attempt a simple, inclusive definition of religion is futile. But acknowledging this difficulty does not mean we must stop discussing religion. Instead, we can accept that religion involves grappling with the unknown. Reflecting on how religions seem to cultivate an awareness of the unknown can help us recognize uncertainty in our own beliefs. This awareness of what we cannot know—that we will refer to as higher ignorance—opens up new ways of thinking and being. Far from being a weakness of religion, this higher ignorance could be the beginning of wisdom.

Having established that religion is more than belief, we now examine why certain belief structures can be problematic.

In one respect, it is not a mistake to associate religion with belief. Living with mystery and uncertainty can be unsettling or even frightening. Many people find comfort in religious belief systems that offer clear answers. While religions can provide this valuable support, some believers rely on their faith to excess. Instead of holding beliefs provisionally, conviction opens the way to tyranny.

Absolute certainty has led to events like the Crusades (a series of military campaigns between Christians and Muslims from 1095 to 1291) or suicide bombings in the name of Islam. These acts are an affront to the very traditions that they claim to defend. This vulnerability to extremism is not limited to religions. Secular ideologies can be similarly destructive when implemented with fanatical zeal. This is evident in Nazism, Maoism, Serbian nationalism, and American triumphalism.

Framing arguments against belief in scientific language has long been fashionable. Critics have raised valid points about flaws in various belief systems. But their arguments rarely change the minds of devoted believers. Frustrated, some critics claim that religion is a vestigial leftover from human evolution that holds society back—to no avail.

Strong beliefs can spur people to commit extreme acts, such as sacrificing themselves or harming others. The stakes have never been higher. At least nine nations now control nuclear weapons that could drastically curtail human life on Earth. Given the potential for violence, there is an urgent need to understand how to defuse rigid belief systems. Since opposition tends to strengthen them, we must develop a nuanced approach.

The act of belief is more than accepting certain ideas as true. It’s a complex process that shapes how we see and act in the world. In the coming chapters, we’ll examine how belief relies on clear boundaries and is fed by conflict. We’ll also explore how visionary poets both undermine and revitalize belief systems. These oft-overlooked features will emerge as we peel belief away from religion. As religion comes into focus, we will approach the mystery at its heart.