Religion as Revelation and as Discovery
Religion
The problem of
whether religion is essentially a revelation of truth to man. The problem of
whether religion a discovery of truth by man. This is in fact the intellectual
formulation of a spiritual difficulty. Which each one of us experiences in the
course of his or her quest for reality. Therefore, the most obvious and natural
grouping of various religions and sects of the world is into those who consider
religion as revelation. And those who consider it as the discovery of
truth.This division is not simply theoretical.
Since each of
these definitions of religion has exercised a profoundly modifying influence.
Upon the entire body of the beliefs and practices of the religions which were,
whether consciously or unconsciously, dominated by it. Perhaps it was with the
thought of some such division in his mind that Stanislas Schayer wrote in
Buddhism as ‘’the most profound and most fundamental antithesis to
Christianity’’. Nor is this division wholly new. Far Eastern Buddhists have
long been familiar with the classification of religions into those depending on
‘self-power’. In Japanese jiriki, and those depending on ‘other power’ , or
tariki . And in India religious aspirants are sometimes spoken of as displaying
the characteristics of the young monkey. Which clings fast to the hair of its
mother’s belly, and of the kitten, which is simply carried about helpless in
her mouth.
The problem of
whether religion is essentially a revelation of truth to man. The problem of
whether religion a discovery of truth by man. This is in fact the intellectual
formulation of a spiritual difficulty. Which each one of us experiences in the
course of his or her quest for reality. Therefore, the most obvious and natural
grouping of various religions and sects of the world is into those who consider
religion as revelation. And those who consider it as the discovery of
truth.This division is not simply theoretical.
Since each of
these definitions of religion has exercised a profoundly modifying influence.
Upon the entire body of the beliefs and practices of the religions which were,
whether consciously or unconsciously, dominated by it. Perhaps it was with the
thought of some such division in his mind that Stanislas Schayer wrote in
Buddhism as ‘’the most profound and most fundamental antithesis to
Christianity’’. Nor is this division wholly new. Far Eastern Buddhists have
long been familiar with the classification of religions into those depending on
‘self-power’. In Japanese jiriki, and those depending on ‘other power’ , or
tariki . And in India religious aspirants are sometimes spoken of as displaying
the characteristics of the young monkey. Which clings fast to the hair of its
mother’s belly, and of the kitten, which is simply carried about helpless in
her mouth.
Religion as Revelation
Religion as
Revelation and as discovery holds that the existence of religion in the world.
And therefore the possibility of the attainment of salvation or emancipation by
man. This is ultimately dependent on the object, the other, and that the
initiative in the matter belongs wholly to it or him. It conceives the
spiritual life not as progressive actualization of a perfection potentially
present in man but as the acceptance of something which he would never have
been able to acquire by means of his own unaided efforts. Consequently, it
tends to stress the weakness and sinfulness of human nature. And emphasize the
necessity of extra-terrestrial intervention in the affairs of humanity.
Therefore, it is only natural to conceive Reality as personal, and to regard
the founders of the various religions and sects as prophets or messengers.
The written
record of the message, teaching or life of each such founder is invariably
regarded as the word of God himself, and to doubt, question or criticize it is
considered not only to preclude all possibility of Salvation but even to run
the risk of eternal damnation. Religion as Revolution therefore places the
strongest possible emphasis on faith in God. Facing his prophet, messenger or
incarnation, faith in his infallible word, faith in his church, faith in his
priest.
Religion as
Revelation and as discovery holds that the existence of religion in the world.
And therefore the possibility of the attainment of salvation or emancipation by
man. This is ultimately dependent on the object, the other, and that the
initiative in the matter belongs wholly to it or him. It conceives the
spiritual life not as progressive actualization of a perfection potentially
present in man but as the acceptance of something which he would never have
been able to acquire by means of his own unaided efforts. Consequently, it
tends to stress the weakness and sinfulness of human nature. And emphasize the
necessity of extra-terrestrial intervention in the affairs of humanity.
Therefore, it is only natural to conceive Reality as personal, and to regard
the founders of the various religions and sects as prophets or messengers.
The written
record of the message, teaching or life of each such founder is invariably
regarded as the word of God himself, and to doubt, question or criticize it is
considered not only to preclude all possibility of Salvation but even to run
the risk of eternal damnation. Religion as Revolution therefore places the
strongest possible emphasis on faith in God. Facing his prophet, messenger or
incarnation, faith in his infallible word, faith in his church, faith in his
priest.
Religion as revelation
Unfortunately,
the beliefs of various founders, scriptures, and churches included in this
group of religions often disagree not only among themselves but also with those
included in other groups. Hideous fanaticism and ferocious persecution thus
ensue. Since each such religion regards its own particular revelation as the
supreme and incontrovertible source of truth.
The
possibility of an appeal to reason and experience is automatically precluded.
Obviously, god would not wittingly contradict himself. One Revelation must
therefore be true, and the remainder False that is to say not Revelation at all
but simply human fictions and inventions. Moreover, religion as revelation’s
house is divided not only against itself but against many other houses as well
against science. For instance, which has succeeded in demonstrating the
fallibility of many an infallible scripture. it is then a matter for wonder the
religion as Revolution is fast losing. It's hold upon the heart and Minds of
reflective men and women throughout the world?
Unfortunately,
the beliefs of various founders, scriptures, and churches included in this
group of religions often disagree not only among themselves but also with those
included in other groups. Hideous fanaticism and ferocious persecution thus
ensue. Since each such religion regards its own particular revelation as the
supreme and incontrovertible source of truth.
The
possibility of an appeal to reason and experience is automatically precluded.
Obviously, god would not wittingly contradict himself. One Revelation must
therefore be true, and the remainder False that is to say not Revelation at all
but simply human fictions and inventions. Moreover, religion as revelation’s
house is divided not only against itself but against many other houses as well
against science. For instance, which has succeeded in demonstrating the
fallibility of many an infallible scripture. it is then a matter for wonder the
religion as Revolution is fast losing. It's hold upon the heart and Minds of
reflective men and women throughout the world?
Religion as Discovery
Religion as
discovery on the other hand holds that religion is essentially a manifestation
of the human spirit. That man can discover the way to truth himself by means of
his own unaided human efforts that the attainment of Liberating knowledge
depends upon the subject of self and that the initiative in the matter rests
ultimately within the abysm of one's own volition. It would envisage the
dharmic or normative life not as the engraftment of some exotic Blossom onto
the Barren stock of humanity. But as the flowering forth of its native
perfection from the seed within. Consequently, it tends to inspire man by
appealing to his innate strength and goodness rather than to discourage him by
dwelling upon his mistakes and failures.
Instead of
imagining and Arbitrary divine intervention to be the most important event in
history. It asserts the supremacy of natural law and holds that the aspiration
toward emancipation. Like every other process, proceed in accordance with an
eternal and universal order, Sanatan Dharma. It is therefore hardly surprising
that religion as Discovery conceives reality as a Suprapersonal principal of
knowledge or state of consciousness. Or that is regards the religious founder
simply as who after himself realizing that principal. Or The state teaches humanity
the way thereto.
Religion as
discovery on the other hand holds that religion is essentially a manifestation
of the human spirit. That man can discover the way to truth himself by means of
his own unaided human efforts that the attainment of Liberating knowledge
depends upon the subject of self and that the initiative in the matter rests
ultimately within the abysm of one's own volition. It would envisage the
dharmic or normative life not as the engraftment of some exotic Blossom onto
the Barren stock of humanity. But as the flowering forth of its native
perfection from the seed within. Consequently, it tends to inspire man by
appealing to his innate strength and goodness rather than to discourage him by
dwelling upon his mistakes and failures.
Instead of
imagining and Arbitrary divine intervention to be the most important event in
history. It asserts the supremacy of natural law and holds that the aspiration
toward emancipation. Like every other process, proceed in accordance with an
eternal and universal order, Sanatan Dharma. It is therefore hardly surprising
that religion as Discovery conceives reality as a Suprapersonal principal of
knowledge or state of consciousness. Or that is regards the religious founder
simply as who after himself realizing that principal. Or The state teaches humanity
the way thereto.
Religion as Discovery
The records of
his life and teachings are only a map describing the way. A raft to cross the
stream or a finger pointing to the Moon. They demand not blind faith but
clear-sighted understanding, they appeal not to some infallible authority but
to reason and experience. Religion as discovery is therefore not only tolerant
of all other religious beliefs and practices. Howsoever divergent from its own.
But is able to join hands with earnest seekers after truth in every sphere of
human activity. It sees science not as an enemy but as a friend and fellow
worker.
The last two
paragraphs have presented the two principal conceptions of religion. In what
may be described as their 'chemically pure' state. But if we are to proceed in
accordance with the spirit of the science of comparative religion. We shall not
leave them in a position of uncomfortable antithesis. But will try instead to
discover the psychological basis of their divergence. This will not only enable
us to understand their mutual relation. But also to determine their respective
positions in the hierarchy of consciousness
The records of his life and teachings are only a map describing the way. A raft to cross the stream or a finger pointing to the Moon. They demand not blind faith but clear-sighted understanding, they appeal not to some infallible authority but to reason and experience. Religion as discovery is therefore not only tolerant of all other religious beliefs and practices. Howsoever divergent from its own. But is able to join hands with earnest seekers after truth in every sphere of human activity. It sees science not as an enemy but as a friend and fellow worker.
The last two paragraphs have presented the two principal conceptions of religion. In what may be described as their 'chemically pure' state. But if we are to proceed in accordance with the spirit of the science of comparative religion. We shall not leave them in a position of uncomfortable antithesis. But will try instead to discover the psychological basis of their divergence. This will not only enable us to understand their mutual relation. But also to determine their respective positions in the hierarchy of consciousness
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