I think, having myself been involved for a long time with this question of a deity or a cosmic intelligence, that it is actually irrelevant.
A bit like when you eventually become a relativist because at some point you have understood that it is possible to take numerous perspectives, to practise that too, to realise that almost everything can be put in relation to each other. Once there, however, one does not have to stop there, but in the awareness that "the world can be viewed relativistically", still feel and express clarity in one's own decisions.

Only after reflecting can I say that such questions about a creator are irrelevant. Before that, it would be presumption and an imposition on the one to whom I say such things.

It's disagreement in theory, if I should put it that way. Whether or not a creator can be assumed need not change spiritual practice (though it did).

The practice can work without being too dogmatically attached to questions of belief.
A human who gives compassion to another, I don't even need to know about him whether he believes in God or not. It is enough if, in the face of a milestone event, such as the death of a relative, he takes the necessary steps to create a sense of helpfulness and togetherness. Whether believing Christians are actually better able to deal with dying and death compared to non-Christians, I don't know, but I wouldn't want to generalise.

The practice of assistance in dying, persevering with the dying, traditional acts such as laying out the deceased at home or in the chapel, where it can be taken as an occasion for relatives and friends to say their last goodbyes, the funeral feast, the open house of the family, singing and praying together are, in my view, welcome rituals and traditions that are fed by Christianity. Atheists and those who have no faith run the risk of being clumsy and awkward with such things.

Where there is a gap caused by a lack of faith or Christian (or other religious) cohesion, atheists or those who see death as an enemy are left with no answers as to what alternatives and ideas are supposed to fill the hole that apostate Christians create.

But even though I say and know all this, the fact is that I have left my own Christian tradition, cannot sing any songs melodically (which makes singing in church a poor event), nor do I remember any comforting prayers. ... I have almost completely forgotten or neglected the practice when it comes to singing and prayer, from my point of view very important aspects of Christian culture. As long as those who first dignify a service and have their recitations ready still provide their voices, they carry people like me who have forgotten and neglected such things and sit in church with embarrassed hearts, ashamed that they can no longer do it.

At the same time, I can say that the polyphony with which chants carry the congregation have been infinitely more valuable to me than any theoretical or theological conversation on the subject.
The old who could do this are increasingly dying out and the young are falling silent. I can literally watch it, every funeral shows how the rituals and traditions continue to dissolve into meaninglessness.

People don't seem to realise what a loss this actually is. It is clear to me, and my pitiful attempts to maintain meaning and ritual, for example, have shown me that no individual could revive an abandoned space, for example, because their actions and speech do not have the effect that the practice of the many has.

Can you recall or tell from the practical point of your life, if cultural aspects like I mentioned above, are still alive where you came from or where you live now?