World Religions Midterm

Philosophy 15 – World Religions
Midterm

Name: Jessie Genie

Username: jessie_genieEmail Address: jgenie@lausd.net

How many posts did you complete and give me the "exact dates" of each?
1) Response to Religious Literature: Tao Te Ching (September 18)
2) Response to Religious Literature: The Wisdom of Buddha ( September 18)
3) post #7 (September 18)
4) post #6 (September 17)
5) post #5 (September 15)
6) post #4 (September 15)
7) post #3 (September 13)
8) post #2 (September 10)
9) post #1 (September 8)

What reading did you complete in this course thus far? Be Specific. What reading did you not complete? Be very specific.
Completed: When Scholars Study the Sacred, When Gods Decay, The Enchanted Land, Baba Faqir Chand (angelfire.com), Bhagavad Gita (1-3, 8, 11), Jainism (Wikipedia), Why I Don’t Eat Faces, Lions in the Punjab, The Wisdom of Buddha (1, 7, 11, 14-15), Tao Te Ching (22, 24-25, 32, 37, 49, 53, 56, 77, 79), Huston Smith (1-5)
Not Completed: Jainism Simplified (umich.edu), Jainism: Principles, Traditions, Practices (colostate.edu)

List all of the films you watched in week one, two, and three. Did you skip any films and which ones? Do you have a favorite and why?
Watched:
Week 1 Films: Huston Smith
Week 2 Films: Inner Visions & Running Trains and Baba Ji Explains Jainism
Week 3 Films: The Sikhs 1&2, The Discovering Buddhism, and Buddhism, Taoism, Confucianism in China
Did Not Watch:
Week 2 Films: Hinduism Documentary
Week 3 Films: Deepak Chopra - The Life & Teachings of the Buddha
Favorite: I really enjoyed the Inner Visions & Running Trains Video. It explains Faqir Chand’s first vision. It happened on a battlefield. I thought that to be very fitting. I particularly enjoyed the quote, "Whosoever remembers God in whatever form, in that very form he helps his devotee." This intrigues me in that God could be anywhere and anyone. For that matter, God is everywhere and everyone.

What field trip did you complete?
I have not yet completed this assignment.

Did you complete any extra credit in the course thus far?
No, I have not completed any extra credit in the course thus far.

1. Imagine that you were asked to create you own "new" religion. How would you ensure its overall success?
If I were to create a "new" religion, I could guarantee its success by ensuring it contained each of the seven dimensions of religion as defined by Ninian Smart. To begin with, my religion would contain some sort of mythical dimension to it. By doing so, I would need romanticize my religion’s origins and exploits, as well as litter my religious message with symbolism that is easy to grasp onto and will be easily identifiable to my new religion. It would give my religion some veracity and spiritual weight as to it importance in the practitioner’s life. Next, I would have to incorporate what Smart referred to as the ritual dimension and the experiential dimension. This is necessary because it is through the rituals that the practitioner connects to God or the sacred. Once this connection is made, it is the experience that allows the practitioner to revel in that connection to God or the sacred. I would have to develop what Smart calls the doctrinal dimension. Doctrine is very important to religion. This will determine whether or not my new religion has anything to offer the populace. This will be the spiritual weight of my religion. Next, I will have to insure that my new religion also has a solid moral code of conduct. This is what Smart called the ethical dimension. This will determine conduct amongst the practitioners in times of prayer, congregation, in private, and while in social settings. This carries over to what Smart calls the social dimension. This will bring about a sense of community amongst the practitioners of my new religion. Finally, I will have to make my new religion tangible. This is what Smart referred to as the material dimension. This will include a place to worship, the clothing worn by the religious leaders, the books from which we worship, and anything used during the rituals.

Smart’s seven dimensions would be encapsulated in what Susan Blackmore refers to as the meme theory. According to Blackmore, memes are the ideas that humans have. They are the ideas that have outlasted other ideas and have been passed forward to other human beings because they have some value to our existence. This is what I would hope would happen with my new religion. That it catches on with the populace and spreads like wildfire. To do so, I would have to insure that the meme pertaining to my new religion taps into "basic human needs/desires and fears" and is "relatively simple to be easily spread."

Lastly, to insure the survival and success of my new religion, I have make the transition from cult status to a full fledge religion. Although cult is defined as "a new religious movement," the negative connotations of the word cult still remain in the public psyche. One way to be perceived as a religion rather than a cult is to cultivate an image as a helpful group. To do so, my new religion would "tend to rely more on spiritual technique than a leader’s personality, to be non-literalistic, to acknowledge spiritual growth as a lengthy process with multiple levels to it, and to shy away from millenarian concepts and in-out group arrogance."

2. Will religion die? If so, why?
To determine whether or not religion will die, let us consider the explanations as to the origins of religion. There are the biological, theological, anthropological, psychological, sociological, and egotistical explanations. Yet three stand out more than others and they are the biological explanation, the theological explanation, and the anthropological explanation. The biological explanation posits that religion is inherent in our being, that it is a result of our neurology. In this essence religion will never die out because we need it to survive and to give our life meaning. The theological explanation posits that religion was bestowed upon a few chosen ones by God to be shared with the rest of humankind. In this instance, it will never die as well because if we listen to those that are sharing the message, then there indeed has to be a God. If will allow his message to die, we then allow God to die. No one wants to be responsible for the death of God. Finally, the anthropological explanation posits that religion sprang out of animism and magic. Animism accounted for the plurality of gods at the dawn of man’s rise and magic played are role due to man’s lack of scientific knowledge. On the other hand, we must also decide what religion is if we are to determine whether or not it is possible for it to die. According to Mircea Eliade, religion is an experience of the sacred, to German Philosopher Rudolph Otto it is the experience of the "Wholly Other", to theologian Paul Tillich it is the "ultimate concern" of one’s existence, to W.C. Smith it is an "cumulative tradition, and to Ninian Smart, religion is "an organism with seven dimensions." Five academics, five definitions. In each instance religion is tied to man’s sense of identity. "What this means for the future of religion is significant: religion will endure."

Religion has always confronted its demise at some point or another due to the secularization of society. Yet, it has endured. Why? Anytime there is a rise in secularization, religion finds a way to fight back and attract the populace. How? Because man needs social interaction. Secularization tends to isolate man. When secularization is at its peak, society will see an increase of sects, cults, and conservatism. Take the baby boomers, for example. This was the one generation that had seriously reconsidered it views on traditional religion. Boomers embraced Eastern philosophies, embrace holistic view points, and focused on self-actualization. Yet, more and more boomers returned to the religion of their youth or some other form of traditional religion. This trend shoots down Peter Berg’s secularization thesis, which posits that religion will eventually die out because of secularization.

Religion will never die out. It has survived these many thousands of years, thus proving its resiliency. It may appear as if it is going to die but it is really evolving. Religion is never static. It changes as those who believe in it change. Due to the other aspects of what religion has to offer aside from God, religion will always be in demand.

3. What is the "social function" of religion according to sociologists of religion?
The social function of religion according to German sociologist Georg Simmel is that religious belief amongst the populace gives the society its structure or cohesion. That the laws dictated by religion are absolute laws in which the populace should abide by. In fact, Simmel say that "Without religion, society would not exist, since religion serves as the integrative source for it." Simmel thinks this way because of religions ability to amass large groups to believe in the importance of unity. It is the belief system that brings them together but it is the festivals, holidays, and rituals that keeps them together. The exact same thing that brings them together and keeps them together is what promotes trust amongst the populace. Without the trust, without the belief, society will be left in chaos.

The social function of religion according to Bryan Wilson is somewhat familiar to Simmel’s position. Wilson posits that religion’s main purpose is to give the populace "a sense of hope" but thinks that it’s more important contribution is that of a social bond. God is the example and the law for society. Those that believe in God will adhere to God’s example and obey his law because it is what is best for society. Those who follow God’s example and live according to God’s law have this in common with others who follow his example and live according to his law. This is the social bond. Like Simmel, Wilson thinks that without the belief in God and what he stands for in regards to society, society itself will crumble and bel left in chaos.

The social function of religion according to Max Weber and Mark Juergensmeyer is religion’s ability to enact change on society via social movements. According to Weber, religion is responsible for the notion of what was best shared by Ghandi, "Be the change one wishes to see in the world." When one wants see change, they must become it; they are forced to work hard on themselves if they want to make any difference in this world. Also, it is important to not get caught up in the madness that everyday life offers. This, in turn, produces examples of the self-control that is required to affect change with the community.

To conclude, the overall function of religion according to sociologists is to bring about social unity or cohesion and to affect change upon the community at large.

5. Discuss the history and beliefs of Sikhism. Compare and contrast the "Singh Sabha," or Orthodox view of Sikh history, with the work of W.H. McLeod, the world’s greatest scholar on the Sikh religion.
The religion of Sikhism was founded by Guru Nanak, a philosopher grounded in the Sant tradition, during the 16th century. Guru Nanak was the first of Ten Sikh Gurus prior to the splintering of the religion due to the disapproval of individuals who were appointed as Gurus and the various turns to militancy in attempts to stave off oppression. The first ten Gurus are acknowledged by traditional Sikhs.

The final Sikh guru, as acknowledged by traditional Sikhs, Guru Gobind Singh, is the guru most responsible for Sikhism continuing towards a world religion. It is under Guru Gobind Singh the Sikhs took up arms against their oppressors. This decision proved to be costly, yet it was a blessing in disguise. As a result of Guru Gobind Singh’s decision to take up arms, his four sons were all killed in combat. Thus guaranteeing that Guru Gobind Singh would not have a human or bloodline successor. Instead, Guru Gobind Singh displayed his genius by making the Adi Granth a living guru, thus, transforming the Sikh holy book into Guru Granth Sahib. Guru Gobind Singh is also responsible for the creation of the community of the pure (Khalsa) which was intended to dictate Sikh behavior and enforcing the Sikh code of conduct (Rahit), which included the Five K’s. The Five K’s are kesh (not permitted to cut your hair and must be wrapped in a turban), kara (the wearing of a bracelet that distinguishes you as a Sikh), kanga (having a comb at the ready within your turban), kirpan (the bearing of a sword), and kaach (wearing cotton briefs).
After years of warring with their oppressors, Sikhism was nearly destroyed due to factionalism. This would end in 1799, some 91 years after the death of Guru Gobind Singh. Under the rule of Ranjit Signh the Sikhs would become a unified people and a political force. During Ranjit Singh’s rule, an new era of Sikhism began, the Sikh Raj, and it would last for half a century. Ranjit Singh ruled until his death in 1839. After Ranjit Singh’s death, Sikhism still flourished.

In 1845, the British entered the Punjab because they were afraid the Sikh Raj was becoming to powerful. In their efforts to sway the hearts and minds of the people of Punjab from the Sikh Raj, the British managed to gain the allegiance of many Sikhs by making major improvements to the Punjab infrastructure. This would prove to be a coup for the British. Sikhs would serve in the British army and help the British army quash any Indian uprising. Interestingly enough, it would be under British rule and encouragement that Sikhism would ground itself in what Guru Gobind Singh initiated some 150 years prior. "The British insisted that Sikh soldiers wear the five k’s and swear an oath of loyalty to the Guru Granth Sahib" and encouraged them "to observe the Khalsa." This gave Sikhs everywhere a true sense of identity. In 1873, the Singh Sabha was formed. "This society was organized to revive interest and preserve identity in the Sikh tradition."

The Sikhs believe in one God. Their tradition stems from the Ten Gurus. They practice meditation as a form or prayer and repeat God’s name during meditation. They believe in the concept of reincarnation and that one must aspire towards moksha to escape the cycle of life and death. They don’t believe in any kind of stratification whatsoever, thus, rebuking the caste system or gender roles. Orthodox Sikhs adhere to the Khalsa.
Captain Singh’s account of Sikh history is much more sympathetic than that of W.H. McLeod. His is a reflection of love and pain, whereas, McLeod’s is strictly that of an academic.

6. Discuss the "Theory"(main philosophical ideas of self, god, world, other, etc) of Hinduism and the "Practice" (religious actions, social ramifications, etc) of Hinduism as Huston Smith presents in his text. Also, based on the reading and the Film, do you think it is fair to say that there is such a thing as "Hinduism?" Explain.
In theory, Hinduism individuals are different in the lives they live and the stages of life in which they live. Hinduism divides life into four stages, that of student, that of householder, that which is retirement, and that which is renunciation. The first stage, that of the student, is akin to an apprenticeship or on the job training. The student will learn from a teacher what is needed to move forward in this lifetime. It is hopeful that the student will take the knowledge and apply it to his life. The second stage, that of the householder, is where the student partakes in "the first three human wants." He becomes husband, father, and provider to his family, he finds a job that is fulfilling, and he earns the respect of the community by being a productive citizen of society. The third stage, that of retirement, is a time where the man can now partake in his spiritual yearnings. Finally, the forth and final stage, that of renunciation. Here the man understands that God is everywhere.

The Hindus view of God is that God is you, your reality, and all there is. God is everything and nothing. In essence, God is beyond words and description. Yet, if we had to describe God, it would be different from person to person. For this reason, Hindus have two ways of approaching God, either with attributes (personal) or without attributes (transpersonal). This in turn determines how God interacts with the world. If God is with attributes, God is the creator and destroyer of all there is. If God is without attributes, God is not affected by the imperfections of man and is not deliberate in his omniscience.

Hindus view the universe as that which functions according to law of karma. Although the introduction of the soul is unknown, it’s function integrate itself back into God’s presence. This is done through the process of reincarnation. As a soul works it’s way up the spiritual evolutionary ladder it draws itself closer to God. Each new lifetime is different from the previous because of the accomplishments or failures of the previous lifetime. Therefore, life in the universe is strictly that of personal responsibility. In the karmic cycle, or life in the universe, there are no victims. Moksha is the only way to escape the karmic cycle.

The Hindus view of life is determined by karma. Thus, individuals are destined to be Brahmins, managers, producers, or workers. The first three are thought to have been born and reborn at least two times, whereas, the workers are thought to be souls that are born to this world for the first time.

In practice, concerning religious actions, Hinduism utilizes four methods of yoga to reach God. They are jnana yoga, bhakti yoga, karma yoga, and raja yoga. Those who are reflective practice jnana yoga. Jnana yoga changes the practitioner from one that knows to one that is what it knows. Jnana yoga has three stages the practitioner must pass. The first stage is hearing, which listening to the saints, sages, and scriptures of the past and present. This is intended to introduce the practitioner that he is Being itself. The second stage is thinking, which is reflecting on one’s use of everyday language. This is intended to make a distinction between person and personality, self and transient self. Finally, the third stage is shifting from "I"to one’s abiding self. Better yet, to see oneself in third person. At this stage, one becomes what they have always been in their heart. Those who are emotional practice bhakti yoga. In bhakti yoga, the way one feels is much more important than the way one thinks. In bhakti yoga the practitioner is married to God. God receives all the love and devotion one has in their heart. Here, God is the focus. All love is to on God and nothing is left for self. When practicing bhakti, one do so by practicing japam, or the repetition of God’s name, the recognition of the various forms of love one can have, and the worshiping of one’s chosen form, or ishta. Those who are active practice karma yoga. Karma yoga focuses it’s energy on working towards God, doing work that brings you closer to God. This requires thoughtful and loving action from the practitioner. In essence, the practitioner is mindful of their work. Everything done, works towards is done so in the glory of God. Those who are experimental practice raja yoga. Raja yoga’s intent is to remove the four layers of self. The first layer is that of the body. The second layer is that of the consciousness. The third layer is that of individual history. In the West we refer to these three layers as the id, ego, and superego. The fourth and final layer is Being Itself, or that which is one with the eternal. To remove these four layers the practitioner much look into the deepest recesses of one’s self until he realizes that he is nothing or no-thing, only one with all that is.

The social ramifications of practicing Hinduism lead us to what the Hindus call the Stations of Life, or the Caste System. According to Hinduism, there are four stations in life. At the bottom is the worker, he is a student in life and has yet to be "twice born." He is the individual who still revels in instant gratification and has yet to understand the bigger picture. The following three station in life have at least been "twice born." Next are the producers. He produces the goods that society needs. Then there is the administrator. He manages other people during work or work related projects and has a talent for capitalizing on his workers talent. Finally, there is the Brahim. He is a spiritual leader and is close to ending the cycle of life and death.

7. Explain the "differing schools of thought" within Buddhism and how they arose. What are the similarities and what are the main differences of each?
There are three "differing schools of thought" within Buddhism, they are the Mahayana which is also known as the Big Raft, the Hinayana, or Theravada, which is also known as the Little Raft, and the Vajrayana which is also known as the Diamond Raft. The Mahayana and Theravada came to be after the Buddha’s death in an attempt to answer questions that have always divided mankind. First, the Mahayana. The Mahayana is the people’s religion. In it, the Buddha is deified. Salvation comes by way of the Buddha or by the efforts of the monk’s. Compassion is not an inherent quality, it is a quality that must be nurtured through hard work. Prayer is a part of worship. Mahayana’s are liberal. Next, the Theravada. The Theravada believe salvation rests within the individual, there is not God that will save you. Wisdom is the key to enlightenment and compassion is an inherent quality. Monastic life is the way to tap into your inner Buddha. Buddha is not a God, he was a teacher and a sage. Monks meditate rather than pray. Theravada’s are conservative. Finally, the is the Vajrayana. Vajrayana came to be in response to Mahayana deifying the Buddha. The Vajrayana believe that nirvana can be attained in this lifetime if one has the resolve to "realize Buddha’s wisdom and compassion." One has to maximize to their fullest all the energies they possess. Vajrayana practices Tantra as way to tap into the energies we are trying to release. This is done so by way of mantras, mudras, and mandalas.

8. Discuss in full Jainism and then compare/contrast it with one of the Indian religions (Sikhism, Buddhism, or Hinduism) we have investigated this term.
Jainism is an ancient religion out of India that believes all living things possess a soul, thereby making all life equal. No one life is valued above the other. In fact, Jainism is the only religion that emphasizes vegetarianism as a form of religious practice. Jainism is a religion based on a true sense of ahimsa. Jainism encourages it’s practitioners to develop their innate wisdom and to exercise self-control both physically and mentally, thereby, making each and every individual responsible for their spiritual fate. The intent of Jainism is to liberate the soul from the cycle of transmigration and attain moksha.

Jains do not necessarily believe in God as an omniscient being who created all things but they do believe in the idea of God. According to Jainism, God lives in all of us, God is all of us. Better said, Jains believe we all have the potential to be God-like. This can only happen when a soul has liberated itself from the cycle of transmigration and has attained moksha.

Jainism is a religion based on rationality. According to Jain philosophy, there is no absolute truth. Truth is relative to the issue at hand. Positions and viewpoints are best viewed from multiple perspectives. This prevents the development of bias or the reliance of absolutism.

Jains believe that the whole of creation is infinite. That the cosmos itself has no beginning or end. According to Jainism, time is divided into two equal, yet, distinct cycles, a progressive cycle (Utsarpinis) and a regressive cycle (Avsarpinis). Each cycle is then broken into six unequal cycles (Aras). During the progressive cycle, the world is thought to progress in all areas of life, whereas, during the regressive cycle the world is thought to regress in all areas of life. When each cycle is complete the process begins again. This is an never ending process (Kachakra).

Jains believe in Tirthankaras, or individuals who have rediscovered the way to being a pure soul. Tirthankaras have shed themselves of karmic baggage and are considered to be role models or religious heroes. The Jains believe that there were 24 tirthankaras it total.
According the Jain code of conduct, each of its practitioners are working towards making this their last lifetime in the transmigration cycle. What is expected from this lifetime is a life of non-violence (Ahimsa), telling the truth at all times (Satya), you can’t steal (Achaurya), celibacy (Brahmacharya), and no attachments to the material world (Aparigraha). Of course, being the rational minds that they are, Jainism expects its monks and nuns to fully practice the code of conduct, whereas, it expects the layman to practice it on a limited basis.

When compared to Buddhism, one recognizes immediately that both Jainism and Buddhism think that every individual is responsible for their spiritual fate. Both stressed the importance of developing a wisdom in order to escape the cycle of life and rebirth. Buddhism’s Eightfold Path is similar to Jainism’s code of conduct in that it is a guide to how to live your life. Both are rational in their approach to reality. They differ in that Jainism believes in the idea of God and Buddhism does not.

9. Discuss the main tenets of Taoism as presented in your text. Explain how these teachings can apply to the modern world &/or to your own personal life. Next, discuss the main tenets of Confucianism as presented in your text. Apply these to the modern world &/or to your own personal life. Finally, briefly compare/contrast these two traditions.
The three main tenets of Taoism are the three meanings for the concept of Tao or the spirit of Taoism. The first definition of Tao refers to the "way of ultimate reality." Lao Tzu, the originator of Taoism, described this first definition of Tao as that which cannot be comprehended. It is infinity. It is the beginning, middle, end. It is everything. The second definition of Tao is addressed as the "way of the universe." Lao Tzu implies that spirit is what drives all things. Finally, the third definition defines Tao as the "way of human life." This is in regards to man working with the flow that is the "way of the universe." Said differently, when man stop fighting and just lets go. Lao Tzu also gave three meaning to what he referred to as the power of Taoism or Te. Te is addressed through three different schools of thought. Taoism’s values are that it is reflective in nature and thus self-empowering for the practitioner.

The teachings of Taoism are applicable in my life in that I am reminded that there is a way to interact with the universe and that it is I who must do it. I am responsible for my actions in the way of human life. Therefore, it is my responsibility to get in touch with that which immanent If I am able to so, my life will be so much more enriching and drama free.

Confucius’ main tenets consisted of five ideas. Confucius’ first idea was that of jen or how two people should interact with one another. For Confucius, this was his most important tenet. His second idea was that of chun tzu or the importance of making others feel at ease. Chun tzu was Confucius’ ideal of the superman. Chun tzu is what every person should strive towards. Confucius’ third idea is that of li. Li has two meanings. The first meaning is that of propriety or the way people should act or do things. This covers how someone should act in public, that a person should always act in moderation, how someone should adhere to their roles in relation to parents, marriage, siblings, friends, and subordination. This ties into the importance of filial piety and respecting your elders. The second meaning of Li deals with rite or ritual. It is the blueprint of your life. Confucius’ fourth idea is te or how someone should lead other men. Confucius believed that individuals need to be encourage to be lead. Leaders should lead by example, thus, earning the respect of those they will lead. And finally, Confucius’ fifth idea was that of wen or importance placed on the arts. Confucius believed that the arts had an unlimited impact on how the state or country is perceived by others. If a book is to be judged by its cover, then the arts have a very important role as to how others will view your culture.

The teachings of Confucianism are applicable in life in that addresses ways in which I can make my life easier. Why? The tenets deal mainly with human interaction. It’s aim is to promote social harmony. In today’s world, we could use a little more social harmony because all there ever seems to be is conflict. Confucianism aims to correct the interaction of two and take it to interactions at all levels. This is important to me because I inhabit all roles identified by Confucius. I am a son, brother, employee, guardian, lover, and so forth. I aspire to be chun tzu in facets of my life.
Confucianism is focused on political and social harmony. It emphasizes human interaction, hierarchal structures, and filial piety. Taoism is focused on the health of the human body. It’s concern is tapping into the Tao of the individual and properly utilizing the individual Te. Confucianism looked to the past for answers. Taoism looks within for answers. Confucianism maintains order. Taoism encourages impulsiveness. Confucianism is focused on man. Taoism is focused on the spirit of man.

10. Which religion thus far and which "school within it" has most impressed you? Explain.
The religion that impressed me most was Jainism. I appreciate their view that all living things has a soul. This is a position I agree on. I especially was impressed that they take this to heart in that it’s mandatory for the practitioners to be vegetarians. They definitely practice what they preach. I, too, have flirted with the idea of vegetarianism for the same reason. I try in my life to not harm anyone or anything. I try my hardest not to kill bugs and when I think I have to, I apologize before doing so. I also can appreciate their stance on God. I don’t believe in God as an omniscient being but I do believe in the idea of God. This stance has allowed me to be much more tolerant of others positions. Also, it has opened my eyes to the fact that God is everywhere and everything. I appreciate Jainism’s view that every individual is in control of their life, both here and the in the afterlife. I, too, think that we steer the course even in the hereafter.