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- Herausgeber: DigiCat
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
In "The Science of Religion," Paramahansa Yogananda presents a profound exploration of the universal principles underlying the world's spiritual traditions. Yogananda employs a unique blend of philosophical inquiry and practical guidance, offering insights that bridge Eastern spirituality with Western thought. The book is marked by its lyrical prose and contemplative style, inviting readers to delve into the deeper meanings of faith and spirituality. Throughout, Yogananda emphasizes the scientifically verifiable aspects of spiritual experiences, positioning religion not merely as dogma but as a science of human consciousness. Paramahansa Yogananda, a pivotal figure in the introduction of Eastern spirituality to the Western world, was deeply influenced by his own experiences of divine realization and his studies of various religious practices. His seminal work, "Autobiography of a Yogi," laid the foundation for a more comprehensive understanding of spiritual science, where he sought to elucidate the common essence of different religions. Yogananda's life journey, marked by quests for truth, positioned him uniquely to address the paralleled spheres of science and spirituality. This book is highly recommended for readers seeking to enrich their spiritual understanding through a scholarly yet accessible exploration of religion's universal truths. Whether you are a student of philosophy, a seeker of spiritual knowledge, or someone curious about the intersection of science and faith, Yogananda's work offers timeless insights that resonate across cultures and epochs.
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Veröffentlichungsjahr: 2023
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The Science of Religion
Table of Contents
PREFACE
This book is intended to give, in bare outline, what we should understand by religion, in order to make it universally and pragmatically necessary. It also seeks to present that aspect of the idea of the God-head which has a direct bearing on the motives and actions of every minute of our lives. It is true that God is Infinite in His nature and aspect, and it is also true that to prepare a chart detailing, so far as is consistent with reason, what God is like is only an evidence of the limitations of the human mind in its attempt to fathom God. Still it is equally true that the human mind, in spite of all its drawbacks, can not rest perfectly satisfied with what is finite. It has a natural urge to interpret what is human and finite in the light of what is super-human and infinite,— what it feels but can not express, what within it lies implicit but under circumstances refuses to be explicit.
Our ordinary conception of God is that He is Super-human, Infinite, Omnipresent, Omniscient, and the like. In this general conception there are many variations. Some call God Personal, some Impersonal, and so forth. The point emphasized in this book is that whatever conception we have of God, if it does not influence our daily conduct, if every-day life does not find an inspiration from it, and if it is not found universally necessary, then that conception is worse than useless. If God is not conceived in such a way that we can not do without Him in the satisfaction of a want, in our dealings with people, in earning money, in reading a book, in passing an examination, in the doing of the most trifling or the highest duties, then it is better we should act discreetly, taking His useless name less into churches and temples. God may be Infinite, Omnipresent, Omniscient, Personal, Merciful, or anything, but these conceptions are not sufficiently compelling to make us try to know God. We may as well do without Him. He may be Infinite, Omnipresent, and so forth, but we have no immediate and practical use for those conceptions in our busy, rushing fives. We fall back on those conceptions only when we seek to justify, in philosophical and poetical writings, in art or in warmed-up, idealistic talks, the finite craving for something beyond; when we, with all our vaunted knowledge, are at a loss to explain some of the most common phenomena of the universe; or when we get stranded in the vicissitudes of the world. “We pray to the Ever-Merciful when we get stuck,” as the Eastern maxim has it. Except for all this, we seem to get along all right in our work-a-day world without Him. These conceptions appear to be the safety-valves of our pent-up human thought. They explain Him, but do not make us seek Him. They lack motive power. We are not necessarily seeking God when we call Him Infinite, Omnipresent, All-Merciful, and so forth. These conceptions satisfy our intellect, but do not soothe our soul. If respected and cherished at heart, they may broaden us to a certain extent—may make us moral and resigned towards Him. But they do not make God our own—they are not intimate enough. They place Him aloof from everyday concern of the world. These conceptions savor of outlandishness when we are on the street, in a factory, behind a counter, or in an office. Not because we are really dead to God and religion, but because we lack a proper conception of them—a conception that can be interwoven with the fabric of daily life. What we j conceive of God should be of daily, nay I hourly, guidance to us. The very conception I of God should stir us to seek Him in the midst ! of our daily lives. This is what we mean by a pragmatic and compelling conception of God. We should take religion and God out of the sphere of belief into that of daily life. If we do not emphasize the necessity of God in every aspect of our lives and the need of religion in every minute of our existence, then God and religion drop out of our intimate daily consideration and become only a one-day-in-a-week affair. In the first chapter of this work the attempt has been made to show that in order to understand the real necessity of God and religion we must throw emphasis on that conception of both which is most relevant to the chief aim of our daily and hourly actions.
This book has also attempted to show the universality and unity of Religion. There have been different religions at different ages. There have been heated controversy, long warfare, and much bloodshed over them. One religion stood against another, one sect fought with another. Not only is there a variety in religions, but there is also a wide diversity of sects and opinions within the same religion. But the question arises, when there is one God, why there should be so many religions? It may be argued that particular stages of intellectual growth and special types of mentality belonging to certain nations, due to different geographical locations and other extraneous circumstances, determine the origin of different religions, such as Hinduism and Buddhism, for the Indians and the Asia tics, Mohammedanism for the Arabs (at least at its beginning,) Christianity for the Westerners, and so forth. If by Beligion we understand only practices, particular tenets, dogmas, customs and conventions, then ther~ may be ground for the existence of so many religions; but if Religion means, primarily, God-consciousness, or the realization of God both within and without, which it really does; secondarily, a body of beliefs, tenets, and dogmas, then, strictly speaking, there is but one Religion in the world, for there is but one God; and different customs, forms of worship, tenets, and conventions may be held to form the grounds for the origin of different denominations and sects included under that one Religion. If Religion is understood in this way, then and then only can its universality be maintained, for we can not possibly universalize particular customs or conventions. Only the element common to all the so-called religions can be universalized. We can ask every one to follow that. Then can it be truly said that Religion is not only necessary but it is universal, as well. Everyone must follow the same religion, for there is but one, its universal element being one and the same. Only its customs and conventions differ.
