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Religion
Definitions: Religion
Religion
Noun
1. A strong belief in a supernatural power or powers that control human destiny; "he
lost his faith but not his morality".
2. Institution to express belief in a divine power; "he was raised in the Baptist
religion"; "a member of his own faith contradicted him".
Source: WordNet 1.7.1 Copyright © 2001 by Princeton University. All rights reserved.
Date "religion" was first used: 12th century. (references)
Specialty Definitions: Religion
Domain
Definitions
Satire
RELIGION, n. A daughter of Hope and Fear, explaining to Ignorance the
nature of the Unknowable. "What is your religion my son?" inquired the
Archbishop of Rheims. "Pardon, monseigneur," replied Rochebriant; "I am
ashamed of it." "Then why do you not become an atheist?" "Impossible! I
should be ashamed of atheism." "In that case, monsieur, you should join
the Protestants.". Source: Devil's Dictionary.
Computing
Religion Agnostic. Atheist. Non-observant Jewish. Neo-pagan. Very
commonly, three or more of these are combined in the same person.
Conventional faith-holding Christianity is rare though not unknown. Even
hackers who identify with a religious affiliation tend to be relaxed about it,
hostile to organized religion in general and all forms of religious bigotry in
particular. Many enjoy `parody' religions such as Discordianism and the
Church of the SubGenius. Also, many hackers are influenced to varying
degrees by Zen Buddhism or (less commonly) Taoism, and blend them
easily with their `native' religions. There is a definite strain of mystical,
almost Gnostic sensibility that shows up even among those hackers not
actively involved with neo-paganism, Discordianism, or Zen. Hacker
folklore that pays homage to `wizards' and speaks of incantations and
demons has too much psychological truthfulness about it to be entirely a
joke. Source: Jargon File.
19th Century
Satire
A cloak used by some persons in this world who will be warm enough
without one in the next. Source: Foolish Dictionary, 1904.
Diversity
1. An organized belief system based on certain tenets of faith. 2. A belief
in a supreme supernatural force or god(s). (references)
If you dream of discussing religion and feel religiously inclined, you will
Dream
Interpretation find much to mar the calmness of your life, and business will turn a
disagreeable
front
to
you.
If a young woman imagines that she is over religious, she will disgust her
lover with her efforts to act ingenuous innocence and goodness.
If she is irreligious and not a transgressor, it foretells that she will have that
independent frankness and kind consideration for others, which wins for
women profound respect, and love from the opposite sex as well as her
own; but if she is a transgressor in the eyes of religion, she will find that
there are moral laws, which, if disregarded, will place her outside the pale
of honest recognition. She should look well after her conduct. If she weeps
over religion, she will be disappointed in the desires of her heart. If she is
defiant, but innocent of offence, she will shoulder burdens bravely, and
stand
firm
against
deceitful
admonitions.
If you are self-reproached in the midst of a religious excitement, you will
find that you will be almost induced to give up your own personality to
please some one whom you hold in reverent esteem.
To see religion declining in power, denotes that your life will be more in
harmony with creation than formerly. Your prejudices will not be so
aggressive.
To dream that a minister in a social way tells you that he has given up his
work, foretells that you will be the recipient of unexpected tidings of a
favorable nature, but if in a professional and warning way, it foretells that
you will be overtaken in your deceitful intriguing, or other
disappointments
will
follow.
These dreams are sometimes fulfilled literally in actual life. When this is
so, they may have no symbolical meaning. Religion is thrown around men
to protect them from vice, so when they propose secretly in their minds to
ignore its teachings, they are likely to see a minister or some place of
church worship in a dream as a warning against their contemplated action.
If they live pure and correct lives as indicated by the church, they will see
little of the solemnity of the church or preachers. Source: Ten Thousand
Dreams Interpreted ....
Source: compiled by the editor from various references; see credits.
Top
Specialty Definition: Religion
(From Wikipedia, the free Encyclopedia)
A religion is defined as a system of attitudes, beliefs, and practices related to the supernatural, but
what actually constitutes a religion is subject to much dispute in the field of theology and among
ordinary people.
Practices based upon religious beliefs typically include:
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Prayer
Regular assembly with other believers
Some religions have a clergy, leaders of and helpers to the adherents to the religion
Some ceremonies or liturgy unique to the set of beliefs
A means of preserving adherence to the canonical beliefs and practice of that religion
Codes for behaviour in other aspects of life to ensure consistency with the set of beliefs, i.e a
moral code, like the Ten Commandments of the Old Testament, flowing from the beliefs rather
than being defined by the beliefs, with said moral code often being elevated to the status of a
legal code that is enforced by followers of that religion
Maintenance and study of scripture, or texts they hold as sacred uniquely different from other
writings, and which records or is the basis of the basic beliefs of that religion
Adherents of a particular religion tend to gather together to celebrate holy days, to recite or chant
scripture, to pray, to worship, and provide pastoral and spiritual assistance to each other. However,
solitary practice of prayer and meditation is often seen to be just as important, as is living out religious
convictions in secular activities when in the company of people who are not necessarily adherents to
that religion.
What do religions have in common?
The word religion derives from the Latin word religare, meaning "to join, or link" and classically
understood to mean the linking of human and divine. Accordingly, one might begin by defining
religion as a system of beliefs based on humanity's attempt to explain the universe and natural
phenomena, often involving one or more deities or other supernatural forces. Such a system of beliefs
can be distinguished from branches of philosophy such as metaphysics which seek to address many of
the same questions. However, the philosophy of religion was once regarded as being part of
metaphysics.
Two identifying features of all religions are that to some extent they all (a) require faith and (b) seek to
organize and guide the thoughts and actions of their adherents. Because of this, some people contend
that all religions are to some degree both unempirical (see empiricism) and dogmatic, and are therefore
to be distrusted. A system of thought that is purely rational would be a science rather than a religion,
and a system that is not in the least dogmatic would be unable to guide its adherents in any way.
Comparing religion to spirituality
Many Westernerners prefer to use the term spirituality rather than religion to describe their form of
belief. This may reflect a large-scale disillusionment with organized religion that is occurring in much
of the world (see Religion in Modernity). However, proponents of many forms of spirituality seem to
represent a movement towards a more "modern" - more tolerant, less counter-factual, and more
intuitive - form of religion. This is evidenced by apparently greater religious pluralism and movements
such as the ecumenical movement within and transcending Christian denominations. There are
corresponding moderating movements within Islam and other religious traditions.
It is possible, and perhaps advised, to keep in mind that there can be a rigid distinction between the
mundane, earthly aspects of religion and the spiritual dimension. People can gain security from such
things as regular attendance at Church, deepening knowledge of Scripture, and the social comfort of
fervently agreeing with other believers. This sometimes is done without a corresponding spiritual
dimension, so that some people could be seen as distant from God, but very 'religious', and conversely
those who are deeply involved with the Divine may have come to reject much of the recognised
paraphernalia of established religion.
Indeed, some would feel that this is central to the beliefs of the founders of some religions: for
example, Jesus was very critical of some aspects of established religion, indeed declaring himself as
coming for all peoples, 'Jews and Greeks', so transcending even the notion of religion. The Christian
church was not founded by Jesus, nor did Jesus instruct his followers to form a religion. The
organization, structures and denominations of Christianity came into being after his death.
People disagree about whether religions have a spiritual or supernatural basis; an example of this is the
belief that the modern ceremonies and canons of the Church have almost completely grown away
from, or even are contrary to, the original Divine revelation or source. This belief has arisen
throughout history. One example is found in pre-Reformation Christianity, when 'Indulgences'
(excusal of sin) were for sale, and corruption was endemic in Church appointments. Today, some
would hold that extreme religious practices such as some punishments under Sharia law, or the
burning of heretics in history, was not at all what God intended us to do.
Religion can therefore draw itself into disrepute through the weaknesses of its practitioners, while
spirituality can be independently, but invisibly, strong and flourishing.
Religion in Modernity
In the late 19th century and throughout most of the 20th century, religion, especially Christianity, has
suffered a great deal of damage, both to its reputation, its power, and its membership. Some
historically Christian Western countries, particularly in Europe, show declining recruitment for
priesthoods and monasteries, and studies in the UK show a fast-diminishing attendance at churches,
synagogues, etc. The demographic group that is "losing faith" the most rapidly is the most welleducated classes. Explanations for this effect include the rising influence that science wields in modern
society, the development of what some call "secular religions" such as Marxism and Anarchism, and
the hostility that many feel towards evangelical religions in an age that places greater emphasis on
toleration. However, in many parts of the world, religion is far from declining. In the United States and
in Latin America, for instance, studies show that religion is as strong as ever, and in the Middle East
fundamentalist Islam has been growing rapidly, as attested to by the rise of extremist movements in
Iran, Turkey, Afghanistan, and many other Islamic states. For inquiry as to the causes of this
dissilusionment, see "Modern causes for hostility to religion."
Modern causes for hostility to religion
As noted above, in the developed world mainstream religions have been on the decline. This decline is
apparently in parallel with increased prosperity and social well-being. The reasons for the decline are
complex and ill-understood, but probably include some of the following features.
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Distorted Message
Many religions have (or have had in the past) an extreme approach which produces, or produced,
practices which are not acceptable to some people: e.g. extreme restrictions on female dress, and
severe restriction on diets and activities on certain days of the week. Some people feel these measures
are a distortion of the faith in a God who advocates universal love. Others see the measures as a clear
indication that religion is fundamentally misguided.
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Self promotion:
Some individuals place themselves in positions of power and privilege through promoting their own
religious views, e.g. the Bhagwan interlude last century, the Moonie movement, and other cults. This
self-promotion has reduced public confidence in anything with a 'religion' label. Similarly, cases of
abuse by the clergy of several religions reduces public confidence in the essential message.
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'Promoting ignorance' view:
People who are agnostic see early childhood education in religion and spirituality as a form of
brainwashing, and some concur with the Marxian view that religion is the opium of the people, with
addiction to it fostered when people are too young to choose.
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Common sense objections
Religions postulate a reality which verges on the metaphysical,and even some believers have difficulty
accepting religious assertions about the supernatural realm and about the afterlife. As a result, people
reject the concept of religion in its entirety, and turn their backs on the more ordinary and acceptable
belief in a God or divine intelligence.
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Objection to superficial features
People can form a negative view, based upon the visible manifestations of religion, e.g. ceremonies
which appear pointless and repetitive, arcane clothing, and exclusiveness in membership requirements.
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A view of religion as negative and forbidding
Some assume that religion is the antithesis of prosperity, fun, enjoyment and pleasure. This causes
them to reject it entirely, or to see it as only to be turned to in times of trouble. However, many people
from many faiths would confirm that their faith has brought them self-fulfillment, peace and joy.
Believers therefore feel that faith has the potential to enrich and to expand everyone's life. On the other
hand, many non-religious people reject the idea that love, compassion, forgiveness, grace and other
qualities belong only to religion, and argue that religion is not necessary to embrace and experience
these qualities.
Many of these causes for hostility are a reaction to inevitably worldly events and people; religious
believers are sad to see that people are turned away from the churches' perspective on spiritual and
eternal dimension by concerns which are based on very limited and transitory features.
However, more and more people are engaging in far-ranging explorations and finding profound
spiritual satisfaction outside of organized churches. This is a demographic group whose numbers are
growing and whose future impact cannot be predicted.
Accounting for religion
All religions explain the reasons for their existence in their own terms, but modern scholarship has
brought new tools to the task of accounting for the phenomenon of religious belief, in naturalistic
terms. Especially in the fields of neurology, neuropsychology, and evolutionary psychology, new
breakthroughs offer a hope of explaining religion in scientific terms.
Why do religious views dominate so many diverse cultures that have had very little or no contact?
Why is some form of religion found in almost every human group? Why do humans often accept
counterfactual statements in the name of religion? In neurology, work by scientists such as
Ramachandran and his colleagues from the University of California, San Diego [1] suggests that they
have found evidence of brain circuitry in the temporal lobe that gives rises to intense religious
experiences. In sociology, Rodney Stark has looked at the social forces that have caused religions to
grow and the features of religions that have been most successful. For example, Stark, who claims to
be an agnostic, hypothesizes that, before Christianity became established as the state religion of
Constantinople, Christianity grew rapidly because it provided a practical framework within which nonfamily members would provide help to other people in the community in a barter system of mutual
assistance. [1] In evolutionary psychology, scientists have considered the survival advantages that
religion might have given to a community of hunter-gatherers, such as unifying them with in a
coherent social group.
Some cognitive psychologists, however, take a completely different approach to explaining religion.
Foremost among them is Pascal Boyer, whose book, Religion Explained, lays out the basics of his
theory, and attempts to refute several previous and more simple explanations for the phenomenon of
religion. Essentially, Mr. Boyer claims that religion is a result of the misfunctioning or
overfunctioning of certain subconscious intuitive mental faculties, which normally apply to physics
(enabling prediction of the arc a football will take only seconds after its release, for example), and
social networks (to keep track of other people's identity, history, loyalty, etc.), and a variety of others.
How do religions differ?
While the "people of the Book," Christianity, Judaism, and Islam all claim to worship the same god,
each religion has different beliefs. Jews believe that their deity is the one and only God. He created the
earth in 7 days and will one day send the Messiah to earth to deliver them from their oppression.
Christians accept this same God, but believe that the Christ has already appeared in the form of Jesus.
Unlike the Jewish belief of Christ, the Christians proclaim that He came to earth to set God's children
free from sin, rather than from oppression. Muslims believe in the same God as the Jews and the
Christians. Like the Jews, they differ with the Christians as to the deity of Jesus, but accept the Virgin
Birth as a miracle of God. The role of Jesus in Islam is as the Messiah and amongst the distinguished
prophets, one of whom is Muhammad, believed to be the final and last messenger.
There are a great many other religions, and a great many ways in which they differ. These differences
focus on key differences between the most influential monotheistic religions.
Questions that religions address
Religions are systems of belief which typically answer questions about the following concerns:
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the divine, the sacred and the supernatural,
our purpose as beings, on earth, goals in this life and possible other states of being like heaven
or nirvana,
what happens to us when we die and how to prepare for that,
the nature of Deity (or Deities) (cf God) and what She, He, They, It wants from us,
our relationships with Deity(-ies), the sacred, ancestors, other people, and the world around us,
that is, how to behave well in relationship.
Generally, the different religions and the non-religious all have different answers for the above
concerns. Hence, scholars can classify a religion according to the characteristic answer the religion
gives for the above concerns.
Comparison of sources of authority
In addition, scholars can classify a religion according to the nature of the authority to which the
religion refers.
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Universal religions have no prophetic founder. For example, Hinduism claims to be the science
of the spirit. The various gods of Hinduism are the projections of One Reality that transcends
subject/object split on the mind.
Monotheistic religions are focused on a single Deity. They often involve doctrines and also
often have a professional priesthood. Examples of monotheisms include: Judaism, Sikhism,
Christianity, Islam and the Bahá'í Faith.
Polytheistic religions involve many deities. Usually, each deity is considered a separate entity
(as opposed, for instance, to Christianity which considers the Father, Son, and Holy Ghost as
one). Polytheistic religions often flourish in less centralized societies, where each individual
can adapt a portion of the religion as their own. This kind of religions gives more freedom to
the practitioners who often hold to little dogma. Examples of polytheisms include: the
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mythologies of ancient Greece and Egypt, and modern Pagan and Neopagan religions such as
Wicca or Asatru.
Shamanistic religions are a broad category of religions based around worship of ancestors or
spirits rather than "Gods." Shamanistic religions typically are limited to small geographical
areas and rarely achieve national or international organization.
Pantheistic or natural religions see everything in nature an aspect of a spiritual plane. Such
faiths include (to various degrees) Shintoism and several animistic traditions.
Some faiths, perhaps better termed spiritual philosophies, involve extensive practical teachings
for achieving human happiness or equanimity in the natural world with a lesser focus on the
supernatural. Examples: Buddhism, Zen, Taoism, and Confucianism.
Generally while individual religions may differ in sources of authority, they share many common
traits, such as ritual, concern with the afterlife, regulation of social behavior, and belief in the
supernatural.
Dealing with alien religions
Adherents of particular religions deal with the (more or less) divergent doctrines and practices
espoused by other religions in several ways. Examples of each exist within most major religious
systems. People with exclusivist beliefs typically explain other religions as either in error, or as
corruptions or counterfeits of the true faith. People with inclusivist beliefs recognize some truth in all
faith systems, highlighting agreements and minimizing differences, but see their own faith as in some
way ultimate. People with pluralist beliefs make no distinction between faith systems, viewing each
one as valid within a particular culture. Pluralists and inclusivists may borrow from more than one
faith system for their own religious practice. However, it should be noted that in many areas different
faith systems are integrated into one; this does not fit the definition of pluralism. For example, in many
tribal areas of Indonesia natives practice a mixture of Islam, tribal gods, and worship of Adam and
Eve.
Role of charismatic figures
Many religions have been deeply influenced by charismatic leaders, such as Jesus Christ, Adi Sankara,
Ramakrishna Paramahamsa, Swami Vivekanada, Sai Baba, Muhammad, Gautama Buddha, etc. These
leaders are either the central teacher and founder of the religion (e.g. Muhammad, Jesus, or Gautama)
or reformers or prominent persons.
The Founders of some of the major world religions include Abraham and Moses (Judaism), Zoroaster
(Zoroastrianism), Siddartha Gautama (Buddhism), Jesus Christ (Christianity), Muhammad for (Islám),
Bahá'u'lláh (Bahá'í), and Joseph Smith (Mormonism).
Origin of religion
The origin of religion in general and for particular religions is usually controversial, since religions
often claim to have been derived directly from information supplied by god(s) to chosen human
messenger(s). Followers of the religion (by definition) accept the claims, either literally or in a
metaphorical, or partial fashion. Although followers of a religion, although they may hold strong
belief, may also be interested in looking at possible human origins for religious events, together with
non-religious enquirers.
Religion developed before writing
Religion was practiced long before the invention of writing, as paintings and pottery shows in images.
Religion may well have originated in stories created to account for the great questions of life, for
comfort, to keep records of a people's history, and for entertainment. It is possible that atheists (those
who do not believe in any deities) or agnostics (those who believe we cannot know if there are any
deities) always existed as well, but they would have lacked alternative explanations for natural
phenomena.
Genetic propensities toward religion
Recent advances in cognitive psychology and neuropsychology suggest that religion might have its
origins in the workings of the brain itself. Pascal Boyer's book, Religion Explained, attempts to
explain religion through cognitive psychology.
One does well to remember, however, that the physical sciences have self-described limits -neuropsychology can tell us "where" religion is perceived in the human brain, and cognitive
psychology can tell us "how", but there is no test or experiment to discover "why" or if there really is a
supernatural "who".
Physical evidence for origins of religion
Evidence of very early human prehistory is scanty and it is best not to over interpret archaeological
remains: for example bones painted with red ochre may signify a color symbolizing life rather than a
belief in an afterlife. And covering the dead person's body with valuable possessions may derive from
the belief that using the dead person's possessions will bring bad luck. For a more contemporary
example, imagine a future archaeologist digging through the remains of a Star Wars fan's bedroom and
consider the possible erroneous interpretations of such a find.
Evidence from burial practices
Nevertheless, evidence for early civilizations' religious ideas can be found similarly in elaborate burial
practices in which valuable objects were left with the deceased, intended for use in an afterlife or to
appease the gods. This custom has clearer motives as it is usually accompanied by tomb paintings
showing a belief of afterlife. It reached a spectacular form with the creation of the pyramids of Giza
and the other great tombs of ancient Egypt; the Sumerian royal burials, and other prehistoric (prewritten records) monument builders.
Documentation of modern religions' beginnings
Religions created in modern times are often reasonably well documented (for example, Scientology.)
Minor religions have been called cults and still are, while many scholars use the term New Religious
Movement (NRM). Reasons for the creation of religions are many, including a range from idealism to
a desire to obtain wealth and power over others; the two may combine in interesting ways. It's easy to
speculate that similar forces were at work in the creation of earlier religions. Once a religious
community increases in size and gains widespread recognition, it has to negotiate with the governing
social group, the State. At this point material or political ambitions are more likely to be dominant.
Modern benefits from religion
Religions provide great numbers and scale of visionary inspirations for compassion, practical charity
and moral restraint.
Abram Maslow's research after World War II showed that Holocaust survivors tended to be those who
held strong religious beliefs (not necessarily temple attendance etc). Humanistic Psychology went on
to investigate how religious or spiritual identity links with longer lifespan and better health. Humans
may particularly need religious ideas because they serve various emotional needs such as the need to
feel loved, the need to belong to homogenous groups, the need for understandable explanations or the
need for justice.
Maslow's results have not proved repeatable in other contexts. The critical factors may involve sense
of purpose, extreme beliefs in general, or other factors sometimes correlated with religious belief,
and/or may be specific to Holocaust survivors. The very fact that religion was the primary selector for
research subjects may have introduced a bias.
Religion vs. Mythology
Ancient polytheistic religions, such as those of ancient Greece, ancient Rome, the Vikings, etc., are
often studied under the heading of mythology. Religions of pre-industrial peoples, or cultures in
development to industrial conditions, are similarly observed by the anthropology of religion.
Mythology can be a term used pejoratively by religious and non-religious people both (the religious
person will in this case define another religion's stories as mythology). Here myths are treated as
fantasies, or "mere" stories. But the study of religions, and the investigation of myths by psychology,
not to mention how some myths turn out to have historical verification, has brought about a mixed,
almost contradictory use of the term: some NRMs (New Religious Movements) such as Neopaganism
actively research and use myths from older religions, both those that still exist and those that have
disappeared. Joseph Campbell, in The Power of Myth, held that myth was a universal human trait, and
necessary to well-being. There is no essential difference between the myths of extinct religions and
those of extant religions.
A few religious critics view the elevation of philosophy of science and "mathematical fetishism" as
creating a mythology, and call that an error, scientism. These are usually inseparable from debates
about ethics in science.
Monotheism vs. Polytheism
The dominance of monotheism among influential Western scholars of religion, and theologians,
proposed a division into monotheistic and polytheistic faiths. The classification fails with a religion
that places minute emphasis on gods but more importance on mankind's growing ability to understand
the ineffable (like Theravada Buddhism). Christianity claims to be monotheistic, although some
writers find this idea problematic since Christian doctrine has developed a notion of God as one
essence in three persons (Father, Son and Holy Spirit), explained in the doctrine of the Trinity. The
monotheism of Islam and Judaism is much more clear cut, although very early sources for both Allah
and Yahweh show signs of henotheistic or polytheistic origins or forerunners, which do not at all deny
their sole Deity status once the religion became established. Neopaganism (including Wicca and
Asatru), a group of religions generally considered to be polytheistic, is also difficult to classify neatly.
While adherents worship a diverse pantheon of gods and goddesses, a great many of them believe
those personalities to be facets of a single Divine entity. The Japanese national religion, Shinto, is
often said to be polytheistic, though it would be more accurate to characterise it as a pantheistic
religion which tolerates worship of any and all individuated deities.
Some religions have secondary deities, which is straightforward in Hinduism, but less so for those
Christians who venerate Mary as Theotokos (Mother of God). Mary has often attracted such a massive
devotion by the faithful that the Church has been careful to clearly define her status: Christians in the
Catholic and Orthodox traditions are instructed that she is to be venerated but not worshipped, and that
Jesus Christ is eternally begotten of the Father, and the Creator of his strictly human mother. (see also:
Third Ecumenical Council, Seventh Ecumenical Council.) Many mystics have asserted the female
aspect of Deity but apart from Hinduism this has not been regarded as mainstream by major world
religions for several centuries. Goddess is routinely recognised in Hindu Mahadevi, Mahayana
Buddhism, Western Paganism and Goddess Spirituality.
Christianity, Mahayana Buddhism, and most Hinduisms also recognize the existence of lesser spiritual
beings: angels and demons. These may play a more or less elaborate role, but they are not worshipped
as gods. In Christian Catholicism and Eastern Orthodoxy, Mary and the saints have especially
important roles as intercessors and personal guardians. They are venerated and asked for prayers
because their exemplary lives suggest that they are in the presence of God in Heaven. Mahayana
Buddhism's lesser deities embody psychological forces, whether as guides, examples or antagonists
with whom to learn power and skill. The division between Deity, deity, minor deity, angel, demon,
nature spirit, ancestor or hero, is not clear cut, but developed pragmatically.
Emergent religion
Deities both great and lesser are part of practices like transcendental psychology (which looks at the
psychology of the spiritual) and therapies like Jungianism. Jung found an underworld of mythological
drama in the backstage areas of the mind: in particular, he proposed that our ideas and feelings are
shaped by spiritual archetypes, recurring models such as God, the Old Man, or the Mother which have
become a part of our collective unconscious through ages of evolution. Gaia philosophy is based on
one such image, that of the Earth Mother, called Gaia in Ancient Greece.
The New Age Movement, a late 20th century culture of eclectic beliefs in millennial change, healing
traditions, alternative realities, also draws on these mythological images. However, many of these
images and rituals are drawn from traditional religions, e.g. Hindu, Sufi, Buddhism or Gnostic.
The Other
But it is important to distinguish a spiritual psychology that explores a map of the self, which goes so
deep and far that it recognises divine shapes, from a religion or spirituality that explores a relationship
between human self and an Other, the divine.
The distinction asks whether there is dialogue between two or more with genuine voice and influence
coming from the other (Martin Buber's I and Thou), or whether there is a journey in which the self
encounters profound symbolic experiences. As the opening definition tells us, religion is about linking.
An important view is that one experiences the divine Other only through the specific Other, one's
neighbor or enemy (which most religions hold are the same). In some religions, e.g. Islam, this is of
primary importance.
The Parliament of World Religions conducts a search for what they call a Global Ethic which would
capture the essence of what religions agree on - a consensus. This is one of many ecumenical
movements that seek to reconcile religions using consensus decision making and other principles
shared by humanism. This is not always easy. Modern Islamic philosophy for instance includes both
militant radical Islamist and New-Age-like trends to renew the focus on khalifa, "stewardship", and
global social justice.
See also: List of religious topics - Goddess - God - interfaith organizations - names given to the divine
- Religions of the world - Philosophy of religion - Sociology of Religion - Theology - Feminist
theology - Thealogy - History of religions - Definition of religion - Charismatics - Religious pluralism
- Tolerance - freedom of religion - Afterlife, Angel, Demon, Demonolatry - History of religions Mystery religion - Religious Festivals - Worship - Veneration - Folk religion - Civil religion - State
church - Comparative religion - Pascals Wager - theism - atheism - agnosticism - pantheismpanentheism - henotheism - maltheism - secularism - Christian anarchism
External Links
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Statistics on Religions
A Table of the World's Major Religions
Sacred Texts
Apologetics Research Resources
Library of Christian Classics
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Review of David Sloan Wilson's book
Darwin's Cathedral: Evolution,
Religion, and the Nature of Society
An article on this topic is also available
in Simple English.