three criteria to distinguish a religious tradition have in our modern world, the religious truths "learned to bear now humility and mortification, that they in the open market as mere opinions' or sentiments' are traded. A Papal encyclical competes with the do-it-yourself life support and the Bible with esoteric writings. We live in an era of secular polytheism. In a pluralistic society there are many conceptions of God, many value systems, a variety of religious and quasi-religious sense rules - all next to each other. The one God, who once guaranteed the intellectual context of Western society is shattered into many small household gods. Religion has been privatized. The mainstream churches are emptying out, but growing, the provision for religious cellar. This confuses many people
and multiplicity of different ways, which is also still proclaim as the "best" and sometimes "only" creates such a torn situation that give many people the religious indifference of the preference.
What are the landmarks in this Ekklektrizismus where ultimately everyone together tinkering just his own religion?
The beginning of an inner journey is Viveka, the distinction between reality and unreality, the distinctive character per se. But what are the criteria for it?
Major distinguishing features are there, eschatology and the analysis of the basic motivations, and also consider whether a religion burning or is cold.
But for the first distinguishing factor:
essential than details of individual practice (such as what kind of mantra chanting or whether the church is now the temple or mosque is called), more profound than the "what", what one does exactly revered or worship, is always the eschatological question of what is sought for the end.
The "what" - the eschatological question experience of peace
(advaita)
unit mysticism
experience of love
(dvaita)
love mysticism
Where opens for practice after all? What is what I really want? What is that which corresponds to the nature of the soul.?
The next fundamental distinguishing feature:
The "how" - the question of the basic motivation One may practice the same religion, the same rituals and sadhana, but what decision is ultimately the inner motivation.
This analysis runs through all denominational approaches to the world. It is therefore plays no role at all, whether one's inner experience as Christian, Buddhist or Hindu means.
The spiritual practice depends on the basic motivation, from "how I place myself as a soul in this world." And this Urausrichtung is independent of denominational creed, regardless of rituals, regardless of visual differences in the Bhagavad Gita, various fundamental motivations for the spiritual practices collectively, Karma, Jnana and Bhakti described.
Karma: The goal is within the world - such as health and peace on the planet, to a pleasant life in this world or in higher light environments. It's about the success of personal concerns and desires.
One can also exploit this God and ask him for it.
The basic motivation in this is to get something to get ... and they are believed to exist in the satisfaction of fulfilling his wishes.
Jnana, the goal is the dissolution of all that is found inside the world. For even the most pleasant walks by, making leidverursachend. The approach of Jnana is the radical negation of all by pulling phenomena, including the beautiful. It also denies personality, shape, and all the duality of this world, hence the love.
The basic motivation is to be preserved is of something ... and it is thought to exist satisfaction in giving up his wishes.
Bhakti: The goal is the loving relationship with God, with love, then naturally flows out with him, which is in contact with him - and that's the whole creation. Transcend (Put in touch with God) of the material world and their circumstances is different from the negation (the basic mentality of Jnana).
One God but not exploited for personal wish fulfillment (karma) or for the preservation of suffering (jnana), but will get to fathom the intention of God Himself and to stand for these available. The joy in Bhakti stems not from personal wish fulfillment, but in harmony with God.
Love creates a unity between God (and the whole of creation) and the organisms that maintain individuality.
The basic motivation in this is not to get something and of something to be preserved, but to provide solely for God's wishes. and satisfaction exists in harmony with his wishes.
The following is a short analysis of the basic motivations ... started the lowest, to higher:
Bhaya - devotion to the saints to God out of fear (of the consequence of failure, or in front of his sentence, in its size and power)
↓
Asha - turning to God from material ambition, because you want something (peace, the success of projects, health, pleasantly furnished, are in the Temporary, peace of mind, a calm mind ....)
↓
dharma - turning to God from a sense of duty out (religious life,
regularity, habit, because it is the eternal object of eternal beings)
↓
raga - turning to God of attraction and out affection, fascination without the Inbetrachtziehen of personal gain or loss.
Another key differentiator of an inner way, whether it is cold or burning.
Burning and cooled religion What is meant by a burning religion?
A burning 'Religion is that which is beyond a relief-oriented and not of the world, but withdrawn from the identification with the world. Sri Krishna in the Bhagavad Gita speaks of the healing of the unnatural situation of having a material body (8.5 - muktva kalevaram "liberation from the body" 5.23 - total exemption from body). Although the religion is reflected in this world says, but of itself that it is not of this world and not intended as a remedy for a better intra-worldly life. For the burning religion 'means in-the-world nothing but "in-the-wrong-his event." So is the heart a 'burning' Religion: homecoming, returning to the eternal world, love for a God who does not see itself primarily as a creator, sustainer and dissolver material world, but transcendental-related. The Bhagavad Gita
says that God is more than the cosmic manifestation (9.5).
Christianity, too, was such a long time, burning 'religion.
If the changes here on this side as a provisional arrangement, is seen as a transit area, then also the overall understanding of how to understand the entire world.
A typical attitude of the religious transit area includes, for example, the Sermon on the Mount, where the return the kingdom of God is more weighted in the priority list is higher than all worldly efforts for security and preservation. In a world that is dominated by self-preservation battles, one has from worldly perspective with the Sermon on the Mount not a long term survival. But that is a 'burning' religion not at all. A burning 'religion is in their self-image not included the stabilization of any social orders ". My kingdom is not of this world"
Jesus does not teach inner-worldly setting, but of him spraying the burning Religion:
"When they of the road more subjected, said one to him. "I will follow you wherever you go" Then Jesus said to him, "Foxes have holes and birds of the air have nests, the Son of Man but has no idea where he can lay his head" . ". Allow me to go first and bury my father"
he said to another:: "Follow me" That said, he answered him: "Let the dead bury their dead, but go thou and preach the . Kingdom of God "
And another said:" I will follow you, Lord, but allow me first to take leave of my housemates. Jesus said, "Who on his hand, the Plow and looks back is not fit for the kingdom of God. "(Luke, Chapter 9)
Everyday life is not usually drawn to these emergency. Burning religion puts the whole adventure area. One's feelings and emotional perceptions are a strange - as if they empfände and another as if you were driving around in itself unrelated to the world.
When a person detached from everything, even from his previous role identification (what we had as his self-considered) will be considered this as a foreign object.
You live with what happens to one, from a distance, replaced by the Provisional I roll in, and smiles lightly on the things that happen to you in life. Man is a spectator of life without too powerful to interfere in this.
This is the experience of Unzuhause, the sinister ("no home to have").
Krishna says in Bhagavad Gita (12.19)
aniketah sthira Matir
"He who cares not a dwelling, which has in the Temporary no sense of home, I appreciate that."
The word Krishna as needed is aniketa. With a residence Niketan is meant, but no ordinary one but a spiritual! Many hot ashram in the Himalayas, "Santi-Niketan," place of peace.
Krishna says so, it is not in reference to God is a peaceful embedding. He does not want to be with him in an apparent certainty imagines that would block the search for the real God.
Krishna urges a more and more. Where only he knows.
the Bhagavatam (11.9.14) states:
"A person who is serious about transcendence is to live alone and easily migrate through the circumstances of the world without a fixed residence. He is alert, remain hidden, and acts in a way that it is not recognized by others and respected. He lives independently and speaks no unnecessary words. "
" I myself am his homeland. He has his home in me. " (Bhagavad Gita 9.18) "
Before the encounter with the self encounters the inner hole.
There is a hole caused by the defect life flowing out into the outer world.
This is being wound that requires attention.
Ordinary people have given a life to fill that hole. This is because the outside world.
And so will you fill the hole with relationships, with possession with regard to issues of transience, with impressions and experiences, experiences and distractions of all kinds, relations in the Temporary. They used people who do not have the job to fill my own holes. Until we
after a long time the Lernunwilligkeit must determine that the hole can be filled.
The "I" is a unfüllbares hole. This recognition is either a disaster or a cure - depending on which one is ripe.
It just stays with him sitting occurs closer to him, confident and healthy. Until you're ready, just in case. And when you realize that you are truly lifted by Sri Krishna.
Only when one uses other people and God is not to fill holes, you will discover what can be friendship, what does God really love.
encounter with this emptiness, this hole is growing up. It has come loose from the infantile Idea that the hole could be filled. Love is a situation that arises from not fulfilling, for want. You learn that you are all alone and recognizes fully the consequences of what really means alone. Only then opened love.
Then you can really sadhusanga and you have misused spiritual community not to socialize or really just to fill holes ..
feels this way of "burning" religion. Unfiltered emotion rather tepid comfort
Cooled religion
This' hot ecstasy of the established religions is pretty much over from them is largely the project of civil religion has become cold.. It is hoped that piritueller side protection in addressing inner-worldly problems, especially concerning morality, destiny and meaning. It will be accompanied at moments where everything comes together as at death. The 'cold' religion does not require serious transcendence. It is inherently directed, pragmatic, charitable, rhetorically. The religious world is so far and psychologized soziologisiert that it is a mixture of social ethics, institutional power of thinking, psychotherapy, meditation, art, museum services, cultural management, social work. Hopes for redemption of where they are still there, moved on the final level to the liberation of illness and difficulties. Pure love of God, without asking by self-interest, it is cooled religion just not the main theme, which has a busy.
This externalization, psychologizing, therapeutisation, Medizinisierung the reference to God is part of the cooling history of religion.
, Cold 'religions are those that can be cooled down to the company relevant. In a word, want to be out of this world and only for this world.
Unlike the hot, 'Religion: Its truth as to capture and transform the whole of life, where there is no separation of value spheres of the private and sacred. It is crunch time and she reaches for the whole person. You will solve it out of this world. The official
spiritual traditions are generally of "burning" to the cooled 'projects become religion.
confusion
the time of the Taliban regime in Afghanistan told a German journalist about the conversation with the "foreign minister" of the Taliban, on the question of why the regime do not take any efforts to rebuild the devastated country again answered with a parable . "If you do," he said, "for a return flight to Germany crashing in an inhospitable land, but to survive and the assurance that you brought back in the near future be - but then you would not even begin to build up to the crash site a bit "That, said the foreign minister, the position of the Taliban was. They would soon enter into the kingdom of heaven. It was not worth to change this a little misery here. This is exactly that transit area and waiting room awareness, which is known but from the burning of religion. On the surface it looks similar to burning religion - but is the barbaric side of the burning religion, the complete distortion of the commitment to transcendence.
How can I define religious experience? Perhaps as the through rituals, institutions, symbols stabilized sense of belonging an overarching and supporting meaningful context, as an authentic relationship experience, contingency, life orientation. They want to be in a psycho-spiritual sense at home. This desire for comprehensive fulfillment of meaning is probably essential. It can be satisfied in different ways. And this desire for meaning and belonging can be met, even at a very ungodly manner.
pervert religions can - this is referred to, substitute religions' or ideologies. Nazism was also such a substitute religion, a powered on religious grounds uprising against the imposition of a secular, pluralistic modernity. Carl Friedrich von Weizsäcker wrote shortly after the end of Nazi domination: "National Socialism was a religion. Religious yearning that filled the church no longer the power of belief, the band not the church, were fed into it. "
When the potential dark side of the burning religion is not lit well, it is highly likely that one in whose sphere of influence.
The pathological form of homelessness is the morbid detachment, simply because it is unbearable. Reconciliation with the circumstances and the satisfaction in them is essential to overcome them.
homelessness is not synonymous with inner-worldly indifference. Many want to avoid this eschatological sense, and this leads to frantic attempts to find support in the case of belief, religion, group of people or a relationship.
After-thought
In our time, when the orientation has separated from the monopoly of the Church and created all his own patchwork version of the religion, these three distinctive characteristics very much. And the consideration of those sets a basic foundation of the inner path.
