[old name]

Prof. Karam

HRS 4-04

17 Dec. 2023

Final Exam

1. In which regards this new approach to the Sacred/Holy impacted or enriched your understanding of most religions explored during this Semester?

I greatly enjoyed the experience in this class this semester. Although before coming into class I already viewed everything to be, as you described at the beginning of our class, to be more beautiful as a “bouquet of flowers,” my time in this class has only further strengthened my perception of such upon the world and all things. I view everything even more so now to be beautiful, sacred, and divine in nature. There was a quote from a philosopher I read a couple years ago that went something along the lines of, “to say something happened without a cause would be contradictory in terms”; thus, I view it to only make sense for all things to share the same origin based on our reality’s system of logic. Even if the hierarchy above us extends for perpetuity, the whole system is interconnected beyond our comprehension; and, even if none of us are actually interconnected in such a literal, creational way, we’re still here experiencing one another, and isn’t that enough of an interconnection? To share an experience? To be and be with? I believe so, and to further add to the point, why not view everything in our “best” possible light? An ineffable, beautiful light? Even if it’s not the “truth”? And how are you to ever prove such an objective truth if such even exists, in a reality where everything is personal, relative, subjective? Simply put: you cannot. I believe the system was constructed in such a way where that is the case; to be in the moment, never knowing anything except that you know nothing, is something a conscious, omniscient, omnipresent, omnipotent God cannot experience for themself. Perception is reality; how you view reality is your reality, and no one else can really, truly tell you any different. We were gifted this ignorance so we may continue to write our own stories in the way we want to, judged by ourselves and one another; all we know, all we have, all we are, is right now. I wrote something in my personal journal about a year ago, a poem of sorts, and it goes like this: “The past is but a memento, the future only a dream, but right now, is what you choose and believe.” We have nothing, yet everything, forever and never in an instant right now. The fact that we exist, that anything exists at all, is a blessing beyond words. All religions are moral compasses to help guide oneself further along their own path, a path in which no one else can truly walk for them; there is no single one true religion, for each seeks that same ineffable truth we must attempt to discover for ourselves, define ourselves. All religions, all people, all things: all each a flower in one large, beautiful, potentially infinite, bouquet.

2. Draw a comprehensive comparative grid showing the differences and similarities between Monotheistic and Asian Religions.

To begin our dive into the top 4 Asian religions, let us firstly touch upon the most popular one. Hinduism is one of the far older religions within our world. In many of the different kinds of Hinduism they usually worship a single deity, a “Brahman,” however they still recognize other gods/goddesses (this is known as henotheism). This can be seen as a similarity to Christianity, Islam, and Judaism which are all monotheistic religions who worship one true God. One of the core principles across the many kinds of Hinduism is “Atman,” or the belief that every living creature has a soul and we’re all a part of one larger soul (interconnection, how beautiful!). Hinduism also believes in reincarnation; take note of the swastika with four separate parts of the path to moksha/salvation (the hell, animal, human, and heaven states), the escaping of this cycle of rebirth achieved through dharma, or a code of good morality and conduct. Their attempt at reaching a “heaven”-like state, moksha/redemption, through good conduct has a clear connection to Christianity and Islam, as well. Christians, too, seek redemption through Christ the redeemer in order to attain heaven in the afterlife; for Muslims, it is to attain paradise by pursuing the truths revealed by the Ultimate Reality / Allah and the teachings of Muhammed / the Quran (following in line with the five pillars). Jews, however, have many different thoughts on an afterlife, some believing it to be forever ineffable (not as direct as it is labeled in the other previously mentioned religions). Since Hindus believe all living things have a soul, many are also vegetarian; this is similar to Islam’s concepts on Halal and Haram meats (whether or not the animal had suffered / was offered respect when killed). Karma is another key principle in the religion, which indicates those who do good will receive good, and those who do harm will receive harm; another beautiful portrayal at dualism, where many similar instances can be found within all of the monotheistic religions, too (Heaven and Hell / God and Satan for Christians, within and without the covenant for Jews, and Jahannam and Paradise for Muslims). Hinduism also has many sacred texts such as the Vedas, which were written over a thousand years before the birth of Christ. Islam, Judaism, and Christianity all have sacred texts as well (including the other top 4 Asian religions, Buddhism, Jainism, and Sikhism, which will be touched upon further in the following paragraphs). Next, let us dive into the fundamental principles of Buddhism, the second most popular Asian religion under Hinduism. Buddhism essentially branched from Hinduism, however, their principles are by no means identical. They’re most similar in their shared beliefs of reincarnation, karma, and one’s personal journey on the path to enlightenment/salvation. Thus, they’re similar to monotheistic religions in the same way as previously mentioned for Hinduism regarding these concepts. Buddhists, however, differentiate from Hinduism’s idea of worshiping one/many gods and goddesses; Buddhism is non-theistic, whereas, instead, heavily focuses on the personal enlightenment of oneself discovered through oneself. A quote from the Buddha goes as follows: “No one can walk the path for you. No one can and no one may. You yourself must walk it.” To attain such enlightenment (similar to monotheistic ideas of a heavenly state), you must persevere through the many illusions in life (which can be seen immensely similar to “the seven deadly sins” in Christianity and the other monotheistic religions) which is represented by the line blocking the conscious, unconscious, and dreamlike states of the self from attaining the point of absolute at the very top in the Om symbol (the Om is also a sacred incantation often repeated during meditation; the sound itself represents creation or the “a,” manifestation or the “u” which is only formed through the “a” and “m” in which we as humans lie at in many different literal and metaphorical/metaphysical representations, and destruction or the “m” which is dualism yet again at play, a truly beautiful portrayal on the concept that encompasses essentially everything in our reality). The Om is also used within Hinduism; however, one thing Hindus do not recognize that Buddhists do is the Eightfold Path. The Eightfold Path involves knowing the truth or the Right View, controlling one’s thoughts or Right Mindfulness, freeing your mind of evil or Right Intention, saying nothing to hurt another or Right Speech, working for the wellbeing of others or Right Action, respecting life or Right Livelihood, resisting evil or Right Effort, and practicing meditation / the harnessing of control over one’s mind and inner peace or Right Concentration. Essentially, it is a moral compass (as well as taking on the shape of a literal compass with 8 separate points on the wheel); these moral concepts can be found as a 1:1 with many concepts in many of the teachings throughout every religion mentioned in this analysis. How wonderful is that! After Buddhism, we will now touch upon Jainism. Jains follow similar codes in comparison to Hinduism and Buddhism, involving their own rendition similar to the Eightfold Path, the Three Jewels. The Three Jewels consist of Right Perception (very close to Buddhism’s “Right View”), Right Knowledge (complete understanding of the elements of reality, which also involves Moksha, similar to Hinduism), and Right Conduct (specific codes, discipline, and vows one takes to achieve Kevala, or supreme wisdom / omniscience). It is known, as well, that these Three Jewels make up the “trinity,” or the Ratnatraya. This is a direct similarity to Christianity’s fundamental principle of the trinity as well, involving the Father, the Son, and the Holy Ghost/Spirit. The trinity in Jainism, however, is on the core moral principles of the religion instead of God; in Jainism, similar to Buddhism, there essentially is no known personal God to worship (instead, focusing on the spiritual awakening of oneself). This is where, of course, Jainism and Buddhism alike differentiate from monotheistic religions which focus heavily on one true God because there simply is no God in the religion. Jains also are viewed to be more hardcore than most other religious peoples, because one of their core principles is also “non-possessiveness.” This lack of possession also extends to clothing, whereas many Jains can be found on only enough food to get by or no food at all, meditating naked in the wilderness (their fasting can be seen as a similarity to Islam’s Ramahdan). Although some view it to be an archaic and insane action, I personally view to be a very powerful, artistic, metaphysical representation on the release of one’s control and the primitive desire to own; in reality, even our own bodies we do not truly own, for we are but ontological parasites to these vessels of borrowed stardust, the actions of the vessel but not the vessel itself. Finally, let us dive into Sikhism. Sikhs believe in a formless, omniscient, transcendent, forever-ineffable God; hence, it is also believed we will never come close to truly understanding the nature of such an entity. Going off of this, they believe that it only makes sense to ground everything you are and do in the now, right here in this world at this very moment. Sikhism is viewed to be a monotheistic religion, which of course directly correlates it to Christianity, Islam, and Judaism who all worship one God as well. Sikhism is based on Guru Nanak’s fundamental moral teachings, which includes “God is One,” rejecting the caste system / no discrimination, reject the five sins within the human body and mind, work honestly (not swindling others for riches, also shown in the Sikhism group’s video shown during our class), taking care of the needy / sick, practicing selfless service, showing kindness and compassion, looking at the world in a positive light and with intrinsic purpose, standing against oppression, and respecting the rights of women. Many of these teachings were also brought up by Jesus, Muhammed, and Abraham, especially those regarding God’s oneness, selfless action, rejecting sin, and taking care of the poor.

3. In the light of my last links and ppt about the unique and modernist approach to religion of Teilhard de Chardin and Soren Kierkegaard, do you think that there will be a future for Religion, yes or no?

I believe religion and what it stands for is something that is forever entangled to us humans; guides towards a meaning that is likely forever outside of our own comprehension. Kierkegaard has an eloquent take on this with his three spheres of existence, the aesthetic sphere (someone who lives just day-to-day, perhaps nihilist, believing there is no true meaning in anything), the ethical sphere (rights and wrongs, good and evil), and the religious sphere (a higher power beyond words, beyond good and evil, a connection to “God” which may be different for different people, since Kierkegaard believes that each religion/path one follows is unique to the individual as a person). I think people will continue to search for this higher power, building on, staying with, or diverging entirely from past religions in their own, unique, subjective way. Religious symbols, such as the ouroboros, have been around for thousands and thousands of years, written on the walls of some ancient caves; the search for a meaning beyond our senses is something that’s built into our foundations, thousands of years before and likely thousands of years more. Like Kierkegaard, however, I too see the ongoing issue of false-faithhood / authenticity of religions such as Christianity where it has become a business to many nowadays, a far-cry from the true, original teachings of Jesus Christ. Tying in race with religion is abhorrent as well; Christ likely was actually of darker skin being born in the Middle East / near the equator (as this is just how biology works) and not the blue-eyed, caucasian Jesus seen today in the homes of many, yet if you were to bring the idea of such to some they would feel heavily offended despite the race not actually mattering at all: it should be entirely about the message of goodness, the true core, not any other construct or nonsense. However, I believe the core of religion will always survive through those who attempt to intentionally or unintentionally deface it, for just like the duality represented in so many religions, where there are people who falsely represent the religion, there will always be those who properly represent it as well (good and evil always at war, and in the middle is where we must try to meet, or beyond the binary system altogether, somewhere ineffable; where we stand is entirely our choice to make). Pierre Teilhard de Chardin’s concept of the “noosphere” and the “omega point” astronomically resonate with me, as they put terms to ideas I’ve had for a couple or so years now. I believe that someday, it is possible for us all to “converge” into this so-called “omega point” in which, through our already present interconnectedness, we become all the more “one” and enlightened as the system in its entirety. It is something that fuels me with passion beyond words, and it is something I mentioned in my first paper in this class, my spiritual journey. I wish to “share” my enlightenment, that is, to spread the message on how beautiful our reality truly is, how wonderful it is that we’re gifted perpetual ignorance, and that all has no point in not being fully honest with oneself and another, and that we all can find our own truths and peace through ourselves (no materialistic ownership needed). So, I believe religion will continue the way it has and not perish (even atheism can be seen as a form of religion, for it is one’s own truth still), until we potentially, someday, reach that omega point, where the noosphere completely converges into a singularity of sorts (whether it be metaphorically represented as such, or literally through our minds taking on digital forms, I simply cannot say at all right now). To be in the moment, to be a finite being, too, is one of the greatest gifts ever; thus, it only truly makes sense for there to be an end to the story, the end to the cycle, such as is for moksha/enlightenment/heaven, for us all to become one in the end, one way or another, or perhaps in no way, or in every way ever.

How wonderfully beautiful it is to be. Something I am ineffably grateful for.

Thank you for a fantastic semester, Professor! And for furthering my progression along my spiritual journey! You’re awesome, and I heavily respect you for everything!

Have a great winter! :)