Palpable tension between the esoteric and exoteric frames of reference in religion is, to say the very least, indisputable. Esoteric being more associated with the inner, in terms of experience, devotion, seeking to ascertain truth within self, and the ascendance of the soul, while the exoteric pertaining to the outer or external, regarding religious law, public ritual, and communal events that essentially envision/depict what it is to be a part of that specific religious community that are considered vital in unifying those who affiliate themselves. The tension therein lies within the very nature of each perspective. For Christianity, the esoteric values would encompass the consciousness of Jesus Christ, and seeking to experience this form …show more content…
For example, the corruption and downfall of the Roman church during the Middle Ages serves perfectly to depict the convoluted mixture of exoteric and ulterior motive with the lack of everything esoteric. The idea of religion was misused to gain power in almost every aspect of life, even to the point of selling indulgences to those who were willing to pay a certain fee, which as a whole serves as just one element that created this tense atmosphere. A typical automatic assumption would be to state that it is fairly straightforward, and that the esoteric would be in fact the true form of religion, however these two systems coexist a bit more symbiotically. Without the exoteric aspects, one could argue how one could even be enlightened of a certain religion, but moreso, the public external aspect also can serve as a means of introduction into the esoteric realm, regardless of intellectual or even modern knowledge based …show more content…
They seemed to believe that if I just kept coming back to worship, kept coming home, thing would eventually fall into place.” (Norris 63). Although feelings of ambiguity and doubt appeared overwhelming, the contribution of the exoteric community induced an urge to continue and thus ultimately aid in the development of a foundation that would support the capacity for internal experience. She also goes on to state that “if I had to find one word to describe how belief came to take hold in me, it would be “repetition.” Repetition as Kierkegaard understood it, as “the daily bread of life that satisfies with benediction.’ Repetition as in a hymn such as “Amazing Grace,” or the ballade form, in poetry, where although the refrain is the same from stanza to stanza, it conveys something different each time it is repeated…” (Norris 64) which once again supports the theory that the exo can in fact largely impact the occurrence of the eso as it has the definite ability to provide a metaphoric framework so that it is able to structurally exist. Despite their individual importances, tension is still high within the large monotheistic religions of Christianity, Judaism and
All religions are very specific with the details which set that religion apart from others. However, when all the little details are melted away, there are only a mere handful that are different in essence. When looked at closely, even the religions which are perceived completely dissimilar at first glance are surprisingly similar. For example, the Voodoo religion, and that of early Christianity are stereotyped as extremely different, but with closer inspection, not only are these two religions are very obviously similar, but Voodooism stemmed, partly, out of Christianity. Both religions revolve around a mortal individual being used as a mouthpiece by a higher, being, be it spirit or god, to communicate with our mortal world. Yet at the same time, each religion has taken it’s own path and although equivalent in essence, have very different aspects with respect to background (such as time and status), as well as publicity, and language.
These beliefs help us make analyses about this ritual, interpretations not strictly bound to earthly or worldly things.
Sufism is often described as being the mystical branch of Islam – a spiritual path that speaks to the very heart of the believer and brings to the fore, a very real sense of God’s immediacy within the context of daily life and religious practice. As a mystical tradition, it propositions a God that has shared His divine essence with mankind – a God who is available to address and dwell within the human condition. By discussing Sufi practice and its development of traditional Islamic precepts including prayer and fasting, this essay will place it within the context of Islam with a look at how its mystical notions contribute towards a more immediate understanding of God. Furthermore, the practice of dikhr s well as the Sufi path of divine love as a journey towards divine unity will be discussed in showing how Sufism involves a sense of self-denial in favour of comprehending the divine nature of God. Sufism’s intersection with Greek science and philosophy will also be outlined in illustrating the all-encompassing nature of the Sufi God. Comparing different viewpoints, this essay includes critical commentary that will suggest that as a progression of the Islamic faith, Sufism indeed makes a substantial contribution to an understanding of the Islamic God – one that is relevant within the context of modern day society.
However, the latter is the integral way toward humanity’s flourishing in God. In mythology, we ought to understand the different steps of the theogonical process in the light of the increasing truth of the symbols of God. In revealed religion, the concern is not so much around our images of God as in a sense they cannot be improved. Rather, we must care about how much these images are interiorized. In mythology the images of the divine become more and more spiritual as we better imagine God, where in revealed religion to do the same does not bring new images but rather deepen our relationship with them. In other words, Christians do not ever get to move past the image of God as the Holy Trinity, but can develop an ever better communion with the transcendent by deepening their understanding of this symbol of the divine. In other words, they can always re-imagine the Trinity, this way developing the metaphorical bridge between the symbol and God and renewing the life of their relationship with
There are three different perspectives towards all religions: Excluivism, Pluralism, and Inclusivism (lecture notes, 1/12). These views towards religions vary greatly and determine the parallels or disconnects between all of them. In brief, excluivism determines that whatever faith is outside their belief system is false. Pluralism is on the other side of the spectrum. Pluralism express the fact that though there are many different religions and practices they are all equal in truth. Catholicism takes the perspective of Inclusivism. This point of view stresses the fact that all religions have some grasps of objective truths but, to do not have the universal truth.
Nothing can be more life changing than when a god chooses to interact with a mortal man. Much of Greek mythology describes the natures of these interactions. The Olympian Gods meddle with the mortals they rule over constantly, but what is the result for these interactions, and how do they impact the mortals? The question that this paper tries to address is what is the nature of these divine interaction, and how does each side truly perceive each other? The Gods and mortals interact in a variety of ways, but the true natures of these interactions truly describe how the ancient Greeks perceived their gods.
Ordinary religion shows people how to live well within boundaries, and concern themselves with living well in this current world, not in another. Ordinary religion promotes cultures, traditions, values, and common social acts. In contrast, extraordinary religion helps people to transcend beyond their ordinary culture and concerns, crosses the borders of life as we used to know it and seeks to new better place. It is also believed that people have chance to contact God through spiritual ceremonies and get helped by supernatural power. For instance, ceremonies and rituals of baptism and circumcision for infants, and conformations for adolescents, marriage, and funerals for the dead. Through these spiritual ceremonies, people are crossing the physical boundaries and reaching something supernatural that they believe will give them power to encounter challenges and difficulties during stages of life. There are three elements in religious belief developing most religions in America, which are fundamental, ritual, and tradition. The first element is the fundamental structures which are defined with a myth, philosophy, or theology and limited by the boundaries that create the basic ways in which people, cultures and communities imagine, define, and accept how things are and what they mean. A second essential element of religion is ritual. Rituals are a representative set of
“In thinking about religion, it is easy to be confused about what it is.” (Smart, 1992) To combat this, Smart uses seven dimensions to define common characteristics of religion. Much of what will be explored will fit his dimensions. The practical and ritual dimension can been seen in all three religions through worship and rituals and patterns of behaviour. The latter are those acts that help the believer develop spiritual awareness or ethical insight, such as yoga or meditation in Buddhism and Hinduism. The experiential and emotional dimension of religion explains that religion feeds on human emotions and key events from history to illustrate this is, the enlightenment of the Buddha, or the visions of Muhammad. A person will not follow something without meaning or emotion driving it. The narrative or mythic dimension of religion refers to the use of story telling in religion. Typically, all faiths use stories to illustrate their beliefs or events in history, whether they might be of things to come, or like in this essay, stories of the Buddha, or Muhammad. The use of story telling is important as the stories are often based on accounts of history or documents that have been found. Story telling can enhance the believers faith and are often integrated into rituals. The doctrinal and philosophical dimension of religion talks about the importance of the holy books/ doctrines. Since the doctrines typically have an account of the leaders life, and the leaders are usually educated, believers read the doctrines to gain an insight into the leaders life; and thus strive to become more like them or abide by their teachings. The ethical and legal
According to Ninian Smart, the seven dimensions of religion include practical and ritual, emotional and experiential, narrative and mythical, ethical and legal, doctrinal and philosophical, social and institutional, and material. The practical and ritual dimension involves rituals and practices that provide spiritual awareness of adherents. The emotional and experiential dimension includes the life changing experiences that either the leaders or followers of a religion go through. Narrative and mythical dimension are the stories and past records that preserve tradition and culture in the religion. Ethical and legal dimension of the religion are basically the codes of behavior that are followed and expected within the religion. The doctrinal and philosophical dimension is the belief system created by leaders for believers. Social and Institutional dimension is the organizational structure of the religion. Last but not least the material dimension includes works of people and preservation of sacred places creating symbolic representation of traditional beliefs. Using these seven dimensions, we will explore how they can be interpreted in the religion of Christianity.
The constant struggle to explain the unexplainable is not a new concept. The world’s first civilizations including those of ancient Mesopotamians and Egyptians practiced polytheism for this very reason. Gods and goddesses were created to honor all things that could not be explained logically. Everything from weather to illness was thought to be controlled by these deities. As civilizations shifted from practicing polytheism to monotheism, the belief in these good (God) versus evil (the devil) supernatural beings did not completely end. Anyone believed to be able to channel these beings was accused of witchcraft. Throughout the age of witchcraft and magic, people accepted the reality of only two kinds of magic: natural magic and demonic magic. “Natural magic was the manipulation of occult forces believed to exist in nature.” (Levack, 2013) Natural magic was thought to never have any contact with the devil. Demonic magic, however, was thought to be the calling of evil spirits to do harm onto others. (The West, 2014) People who practiced demonic magic usually were thought to be women. Even...
Elwood emphasizes the importance of symbols in order to complete “transcendence experience”; therefore, over evaluating some symbols above other symbols would add more obstacles and confusion for the ones who are living the transcendence
In The Sacred & The Profane: A Nature of Religion, Mircea Eliade attempts to define the sacred by stating it is “the opposite of the profane” (pg. 10). Through out the book he tries to explain this statement through the concept of hierophany (the idea that one can experience, sensorily, the manifestation of the holy/sacred), however his main explanation of the sacred being “the opposite of the profane” is the comparison of a modern religious man and a modern non-religious man (a profane man). Eliade compares the two by explaining how each would react to space, time, nature, and life. This essay will explain the idea of sacred space, how a religious and a profane man would experience it, and how the idea of sacred space might be applied to the study of medieval art and architecture.
One issue related to the differences between the understandings of ultimate reality between the two religions arises is the time period and location of the origins of the religion. Via analogia is a way of explaining spiritual reality by using analogies from particular and finite qualities and characteristics. All three of the
Religion can be defined as a system of beliefs and worships which includes a code of ethics and a philosophy of life. Well over 90% of the world 's population adheres to some form of religion. The problem is that there are so many different religions. What is the right religion? What is true religion? The two most common ingredients in religions are rules and rituals. Some religions are essentially nothing more than a list of rules, dos and don 'ts, which a person must observe in order to be considered a faithful adherent of that religion, and thereby, right with the God of that religion. Two examples of rules-based religions are Islam and Judaism. Islam has its five pillars that must be observed.
At first glance, many facets of science and religion seem to be in direct conflict with each other. Because of this, I have generally kept them confined to separate spheres in my life. I have always thought that science is based on reason and cold, hard facts and is, therefore, objective. New ideas have to be proven many times by different people to be accepted by the wider scientific community, data and observations are taken with extreme precision, and through journal publications and papers, scientists are held accountable for the accuracy and integrity of their work. All of these factors contributed to my view of science as objective and completely truthful. Religion, on the other hand, always seems fairly subjective. Each person has their own personal relationship with God, and even though people often worship as a larger community with common core beliefs, it is fine for one person’s understanding of the Bible and God to be different from another’s. Another reason that Christianity seems so subjective is that it is centered around God, but we cannot rationally prove that He actually exists (nor is obtaining this proof of great interest to most Christians). There are also more concrete clashes, such as Genesis versus the big bang theory, evolution versus creationism, and the finality of death versus the Resurrection that led me to separate science and religion in my life. Upon closer examination, though, many of these apparent differences between science and Christianity disappeared or could at least be reconciled. After studying them more in depth, science and Christianity both seem less rigid and inflexible. It is now clear that intertwined with the data, logic, and laws of scien...