‘In Alan Watts’ book “The Wisdom of Insecurity” he points out that many people believe there are benefits to believing in God, but that is not nearly the same as actually believing in God. The mere fact we understand a belief would be beneficial to us doesn’t automatically make us sincerely believe it. Far from it! As Watts says:

It may be necessary for man to have a myth, but he cannot self-consciously prescribe one… man cannot for long knowingly and intentionally “kid” himself. Even the… most forceful arguments for some sort of return to orthodoxy are those which show the social and moral advantages of belief in God. But this does not prove that God is a reality. It proves, at most, that believing in God is useful… if the public has any suspicion that he does not exist, the invention is in vain.

That is: a belief isn’t a mere choice, something which can be adopted when it seems beneficial. Rather, it is something associated to a genuine, sincere, durable felt conviction. Indeed, that conviction may even be held despite it being inconvenient or even disadvantageous. If it is not possible to hold in the face of such challenges, then arguably it was not a belief. This lack of volition in either choice or rejection helps beliefs serve as durable glue binding communities.

So how do people come to believe? Tanya M. Luhrmann has written a beautiful book exploring this question, “How God Becomes Real: Kindling the Presence of Invisible Others”. The book explores the idea that much of the purpose of religious practice is to help practitioners believe. This inverts conventional wisdom, with Luhrmann taking seriously the possibility that sometimes people aren’t worshipping because they believe, but rather believing because they worship. More generally: Luhrmann makes a compelling case that there is a much more complex relationship between belief and religious practice than you might naively suppose, and she explores some of that relationship….’ (Michael Nielsen via Michaelnotebook)