Dawkins and other "activist atheists” are, IMO, whether they know it or not, really arguing mostly about language.
That is, like ex-l said, although their main gripe and argument is with dogmatic organised religions that propagate fantastic stories as literal and historical truths, fair enough when looked at scientifically, they also seem to lack the ”poetic sensibility” of understanding mythology as metaphor, arguing instead that in the modern age we really don't need that language.
However, I have heard Dawkins and the late Christopher Hitchens at times concede they appreciate that way of viewing it. I have not yet heard them argue against the idea of Immanence of God (i.e. the universe as a manifestation) or Pantheism (All is God) other than to say it is unnecessary language, i.e. a semantic argument.
Mysticism is, by definition, about that which is ineffable, experiences which words can only diminish and even mislead the listener and even the speaker*. Hence the emphasis in mystical traditions on personal practice. "A little less conversation and a little more action" as the great 20th C. mystic Elvis Presley once chanted.
To talk about subjective mystical experience is fraught and also probably, in the end, moot.
I would however agree with the proposition that religions (generally) are a malignant influence when they insist on the literal truth of their way of describing the indescribable, imposing their ”is” onto what can only ever really be an ”as if”. And their ”is” is more ”is” than the other guy’s ”is”!
Human beings tend to apophenia (finding patterns and connections where none exist, often due to subjective biases and wish fulfilment) and pareidolia (interpret a vague stimulus as something known to the observer, such as seeing shapes in clouds, seeing faces in inanimate objects, hearing hidden messages in music.)
As for ”soul” - if we mean an ineffable ”something” that is not material but identifiable in the living person, things like character, aesthetic responses, innate morality or instincts, or even merely being ”alive”, that is one aspect.
But if we extrapolate that to a never-ending continuation of the individual after this life, that's another whole game in another ball park. Is it so? Is it wishful thinking with a touch of apophenia? Is it an evolution of conjectures built on ideas that never intended to go there? e.g. the Hebrew word nowadays used for ”soul” originally only meant ”breathing/living being”.
The greek word for spirit ”pneuma” originally meant breath, and we use it today for, e.g. pneumatic - and for matters to do with the lungs
The word spirit itself is the Latin word originally meant breath too - respire ( breathe again) inspire (breathe in) expire ( breathe out, last breath).
The point being that if we find the starting point, we can follow the evolution of the ideas into their current meanings and ask "have we gone off target?” (originally the word sin meant ”missing the target”).
Silence in meditation is about stripping away all the misleading and limiting definitions which prevent us going into a non-dual being. People can have wonderful experiences.
But then they want to describe that to themselves so they look for the words that suit that ”talking mind" consciousness, the need to chatter and narrate, to articulate and put into words. In Pali, it is called - takka (which sound like a loud American saying ”talker"! ) - takka means thinking in a particular way, and vittakka - thinking analytically, dualistically, comparitively.
*Maybe you too have had an experience, a meal, a relationship, a meditation, where it was ‘what it was’ but then you describe it to yourself or to another person, and from then on, it’s the description that is remembered and the memory ”feel” of the experience is affected, or even replaced?
That is, like ex-l said, although their main gripe and argument is with dogmatic organised religions that propagate fantastic stories as literal and historical truths, fair enough when looked at scientifically, they also seem to lack the ”poetic sensibility” of understanding mythology as metaphor, arguing instead that in the modern age we really don't need that language.
However, I have heard Dawkins and the late Christopher Hitchens at times concede they appreciate that way of viewing it. I have not yet heard them argue against the idea of Immanence of God (i.e. the universe as a manifestation) or Pantheism (All is God) other than to say it is unnecessary language, i.e. a semantic argument.
Mysticism is, by definition, about that which is ineffable, experiences which words can only diminish and even mislead the listener and even the speaker*. Hence the emphasis in mystical traditions on personal practice. "A little less conversation and a little more action" as the great 20th C. mystic Elvis Presley once chanted.

To talk about subjective mystical experience is fraught and also probably, in the end, moot.
I would however agree with the proposition that religions (generally) are a malignant influence when they insist on the literal truth of their way of describing the indescribable, imposing their ”is” onto what can only ever really be an ”as if”. And their ”is” is more ”is” than the other guy’s ”is”!
Human beings tend to apophenia (finding patterns and connections where none exist, often due to subjective biases and wish fulfilment) and pareidolia (interpret a vague stimulus as something known to the observer, such as seeing shapes in clouds, seeing faces in inanimate objects, hearing hidden messages in music.)
As for ”soul” - if we mean an ineffable ”something” that is not material but identifiable in the living person, things like character, aesthetic responses, innate morality or instincts, or even merely being ”alive”, that is one aspect.
But if we extrapolate that to a never-ending continuation of the individual after this life, that's another whole game in another ball park. Is it so? Is it wishful thinking with a touch of apophenia? Is it an evolution of conjectures built on ideas that never intended to go there? e.g. the Hebrew word nowadays used for ”soul” originally only meant ”breathing/living being”.
from Wikipedia: One view is that nephesh relates to sentient being without the idea of life and that, rather than having a nephesh, a sentient creation of God is a nephesh. In Genesis 2:7 the text is that Adam was not given a nephesh but "became a living nephesh." Nephesh then is better understood as person, seeing that Leviticus 21:11 and Numbers 6:6 speak of a "dead body", which in Hebrew is a nép̄eš mêṯ, a dead nephesh. [4] Nephesh when put with another word can detail aspects related to the concept of nephesh; with רוּחַ rûach ("spirit") it describes a part of mankind that is immaterial, like one's mind, emotions, will, intellect, personality, and conscience, as in Job 7:11. [5][6]
Most Jewish ideas about the afterlife developed in post-biblical times. The Bible itself has very few references to life after death. Sheol, the bowels of the earth, is portrayed as the place of the dead, but in most instances Sheol seems to be more a metaphor for oblivion than an actual place where the dead “live” and retain consciousness. The notion of resurrection appears in two late biblical sources, Daniel 12 and Isaiah 25-26. - from https://www.myjewishlearning.com/articl ... ter-death/
The greek word for spirit ”pneuma” originally meant breath, and we use it today for, e.g. pneumatic - and for matters to do with the lungs
The word spirit itself is the Latin word originally meant breath too - respire ( breathe again) inspire (breathe in) expire ( breathe out, last breath).
from WIKIDIFF - As nouns the difference between inhalation and inspiration is that inhalation is the act of inhaling while inspiration is the drawing of air into the lungs
The point being that if we find the starting point, we can follow the evolution of the ideas into their current meanings and ask "have we gone off target?” (originally the word sin meant ”missing the target”).
Silence in meditation is about stripping away all the misleading and limiting definitions which prevent us going into a non-dual being. People can have wonderful experiences.
But then they want to describe that to themselves so they look for the words that suit that ”talking mind" consciousness, the need to chatter and narrate, to articulate and put into words. In Pali, it is called - takka (which sound like a loud American saying ”talker"! ) - takka means thinking in a particular way, and vittakka - thinking analytically, dualistically, comparitively.
*Maybe you too have had an experience, a meal, a relationship, a meditation, where it was ‘what it was’ but then you describe it to yourself or to another person, and from then on, it’s the description that is remembered and the memory ”feel” of the experience is affected, or even replaced?