Philosophy hand in hand with spirituality

Experiences and Interest in philosophy and spirituality

I think it is wrong to think philosophy can not go together with spirituality. I also think it is wrong to assume that when a person is interested in philosophy, he would not be interested in the spiritual or the religious.

Expérience

Expérience (Photo credit: Saturne)

The world itself presents itself in a succession of pure experiences which we should see. We can either ignore what is going on in the world or look at it question the what and why’s and how’s. Often the human beings can not qualify these experiences in a way by which all would agree with.

Should we not recognise that those things which come along our way are always felt and undergone by our own self, which was constructed by previous experiences and learnings. In a way this may give us always the way of the subjective choice and subjective sense or experience. Each is simply a pure impression that is made upon us at some point in our life, where we do have a certain education or development which shall obey the laws of our state at the moment.

Experiences and Impressions

Reality appears to us first as an unqualified multitude of original impressions that cannot be compared or ordered in anyway without our previous learnings. Is our experience not mere juxtaposition in space and succession in time; an aggregate of utterly disconnected particulars?
Living in this world we can not do without seeing what is happening around us. We can not merely observe the things, and not bring them into thought-relationships.

The things which happen in our lives shall give us our experiences. Those experiences will create senses and shall be our best teacher, experience being the mother of wisdom. To take on any qualities or relationships whatsoever thought or reason must act upon them. It is the process of thought that attributes qualities to pure experiences and relates some experiences to others to build an understanding of the world.

Conscious or unconscious direction with second nature

Our way of thinking or the process of thought should proceed through certain ways be it our conscious or unconscious direction. Our brain should go on working, considering what happened and analysing everything. Probably it shall order everything, classify it. This using some organic laws of interconnection. These laws are part of the world of thought itself and not completely within our control. Pure experience presents itself in a spontaneously emerging stream and thoughts grow out of that experience making it distinguishable to us and situating it in relationship to the rest of experience.

Some do consider the process of thinking not a human activity. We may say that thoughts emerge out of pure earlier experiences and are dependent on our upbringing or rearing and the language we learned, both becoming a second nature.

Out of body experience

Out of body experience (Photo credit: Wikipedia)

Our religious thinking and being should also become such a second nature. From the Bible we can learn that the ‘soul‘ is not an external element in our being. Many Christians and Muslims imagine there are a good and a bad angel sitting on our shoulders and talking to a soul which can go out of our body when we die. For them this human soul is to be a phantom-like inner being that contains our conscience and moral fibre. It is the element which can let us do good or let us do bad, under influence of other spirits called either angels, for the good ones, and devils, like Satan and Lucifer, for the bad ones.

Breath given by Creator

Those people forget that it was God Who blew his breath in the nostrils of the first man and woman, to bring them to life. The Pneuma or spirit in those first human beings was not something separate from them. It was their breathing, their being itself.

The soul is not a specific element as such but the transcription of the inner being and the thinking which happens by ‘electronic actions’ in our brain and by breathing. Without breathing we shall not be able to give oxygen to our brains by which they will not be able to work, and with a non-working brain we are as good as dead.

You could say that the soul is our “background of our being”. This ‘being’ has to be fed to stay alive. And because it is not a material element it has to find its food in the immaterial. therefore we as human beings should also give food to the immaterial elements of our being, our “body and soul”.

God gave breath to all creation, but the difference between man and the other living organisms is that god has given more power to man. He has received the power to think, to make choices, to make decisions, to give names and to handle like he wishes to do. But all his actions will create experiences, be it nice or bad ones. He shall have the choice to learn from them or to continue his life without learning more from those things that overcame him.

Material and immaterial being and understanding

Like the soul in an immaterial thing, our thinking its coming to understand something is an abstract element. Understanding is “an abstraction which the human mind forms by reflecting on its own thoughts and forms of thinking.” This knowing is a natural product of the process of mind and it is bound up in, and limited by, language. {Coleridge}

Coleridge asserted that it is a process that requires no “self” to enact. It is a natural process of the lawful interaction of mental elements, a simple unfolding of the characteristics of the mind in nature. But I do think we do have a responsibility and we do have the choice and power to have the self to come to understanding.

I believe when we do open our mind to different thoughts we can enable ourselves to learn more. I also believe this is one of the tasks God has given His creation in the Garden of Eden. We can only give the plants and animals name and classify them in groups when we do have the knowledge and skill to do so. This would not require that we all have the same certificate of proficiency or that we may excuse ourselves when it is not in our domain.

Given brains and reason

An illustration of the Cartesian theater, wher...

An illustration of the Cartesian theater, where a homonculus sits in a person’s head seeing and hearing everything that he experiences. (Photo credit: Wikipedia)

Because God has given us brains to use, we should use them. So we should think about matters and question things. This questioning things may fall under philosophy. Today many may say “Reason is a direct product of the reasoning faculty.”, but that is not taking the Creator in mind. He had a reason to place human beings on this earth having a brain to reason. Reason is a direct product of the power of creation, Who Himself is Spirit. God is not a man of flesh and blood, but a Spirit without a beginning and without an end. His breath gave us spirit, making us capable to reason, to become reasonable figures in that Created World.

It is not an “accident” that reason comes to us. Reason is breathed into us by the Creator. Though many may think it is just something what happens accidentally, it is something which is in-breath in our human constitution. It may appear spontaneously without warning or precursor, but it is grounded or part of a growing seed, which can only come into existence when the person is willing to use his brain. It is from all the previous experiences, the teachings a person got, that he or she shall be able to think. Though this would not be possible without the Power of the Most High, the Spirit God. Without Him we are nothing. It is the Holy Spirit Who can give us ‘spirit’ to think about matters and to come to reason. God has implanted ethic thoughts in us. He has created us all in His image, so we all do have certain elements of the Supreme High Being. We do not all have the same elements, but somehow we all received enough elements to become full human being who can think properly and who should be able to find God. The Reason as such becomes Spontaneous Knowing. We all have received the power to get to Knowing. Some may think it is not an understanding that is constructed through any thought process, but they should remember the Creator who build in His creations the possibility to think and to come to conclusions. In our inner being we do have the key to come to understanding. It is the direct and self-authenticating recognition of truth.

Different ways to go giving different opinions

From the beginning of the world mankind questioned the Spirit God and for that reason Jehovah God gave man the possibility to work it out himself. Woman would bear children in pain and would find they all could be different, going their own way or helping each other. All had to make their own decisions and could think their own way. God allowed it to be so.

Because we all went different ways on the paths which lay in front of man, different opinions came into the world, and people could choose between many theses or postulates.

The direct knowing of truth is build in by the Creator and could happen spontaneously and also compulsively. The reasoning faculty is ‘knowing’ itself. It is not a process that leads to knowing. This implies that there is some part of us that simply knows the truth and cannot help but know it. But we are stubborn beings, though we do not want to admit it. We have direct sense impressions – smells, tastes, sensations, sounds and sights – which simply appear in awareness. We don’t call them into being and we cannot alter or avoid the way they present themselves. Ideas and intuitions also – upon their initial appearance – share the same unalterable immediacy of presence.

With this awareness of things, matters and background knowledge, we can hear others and see what others do or create. Seeing what happens in the world we can not ignore the inner language of thought. We can only deny our interpretation of experience, not the fact of having it.

Trying to perceive more knowledge

So we may experience a lot of things in our life, encounter lots of publications and thoughts. By tackling our taste to get more knowledge,we are not going against God His wishes. The opposite I would say. We should learn and we should try to get more knowledge.

With philosophy we may come into the domain of the seekers who search to get more wisdom, knowledge and understanding about reality. Did or do not many philosophers try to get to answers about life and about why and how things are? They do like to offer an explanation of the way things are where spirituality is a description of a position that we as a human being should take in relationship to the way things are.

Trying to become one with self and environment

Experience

Experience (Photo credit: Kaptain Kobold)

In the action of Spirituality a person tries to become One. Bring mind, soul, thinking in unison with his being, material body. By the spiritual action we do want to go to the source from which everything else originates, whilst by the philosophy we want to come to an understanding why and how human being went away from its source and how it can come back to this source again.

While Philosophy is generally in the mental state of consciousness, the mind taking efforts to know, the spiritual would love to come to that Source of knowledge, believing that there exist something more than the material being its consciousness that exist above the mental ranges.

Trying to transcend domain of rationale and intellect

Moral philosophy

Both the philosopher and the spiritualist may be willing to come to knowledge which transcends domain of rationale and intellect. The philosopher not so much concerned by the own individu or individual, person, character, his identity, but preferring to give objective pictures of reality without telling us explicitly (although often they do implicitly) how we should be in relationship to that picture. Even in moral philosophy generally what we get is an explanation of why certain things are right and others wrong. What we don’t get is someone telling us that we should do the right thing. What we do with morality is left in our own hands.

Spirituality resides in higher regions and has much more to do with the own subjective personality. From the subjective point of view the spiritualist tries to go deeper into himself, looking for the realm of truth there and not as such by others. He knows that the soul is in each of us and is inseparable joined together with flesh and blood. In that casing of human flesh there is our way of breathing and thinking, spirit and moral judgment.

Trying to Relate things

We may be interested to see how we can relate to things, and therefore we can look what philosophers do have to say about that. Spirituality wants to go a step further than just knowing how things are related with each other. It tells us how we should be in relationship to the way things are. It can show us how we should react and by knowing what actions we do have to take we also shall be able to choose if we are willing to use such a knowledge to take on an attitude and to build up a religious field. Spiritualities always include philosophical explanations of the world, but those philosophical aspects are the backdrop for the main event which is direct instruction about how to live.

Door to transcendence

Understanding, intellect and the mind is one door to transcendence. From philosophers we can learn a lot, and we should take the opportunity to learn from their writings. But they will never be able to give the full answer. They mostly do not look for The Divine Source. In our normal consciousness people are so caught up with their emotions, sensations and thoughts and their own mind, they get full of themselves in the emptiness of the world. They become so active that there is no room for the Divine. There the spiritual person wants to go against. He wants to have his wondering not taking him to put Him in the chains of life.

No reason to be afraid of philosophy

To see clear
Man thinking on a train journey.

Man thinking on a train journey. (Photo credit: Wikipedia)

Christians should not be afraid that the philosophy would carry people away from the Divine. When this would happen it is because the person is not prepared to sincerely look for the Divine. Often the person going away from religion is because he does not see clear the difference between philosophy, religion, religiousness and spirituality.

The philosopher may have the love and intellectual search for wisdom. The spiritual minded person knows or believes there is something extra in our life than just the knowledge of the material world. The spiritual person does want to find knowledge to come to wisdom, but understands that wisdom is more that putting all facts together. To come to spirituality there must be more than the willingness to come to understand the own being. Besides the willingness to come to get to know the inner-self there is the love and opening of their hearts for the wisdom and the willingness to have it taking part in the relationship with others.

Sister and brother

We should understand that the religious person may like to look into philosophy and at the same time may look into spirituality. The two approaches can marvelously be like sister (heart) and brother (brain) in the process of coming to the point of Being part of the One on one side and then Becoming part of the big thing on the other side – in being active in life.

Relationship of unity and Oneness

So, I would say, do not mind letting philosophy going hand in hand with spirituality and making a person to become religious in the good sense of the word, finding and loving the Only One Who is One and wants us to be one and worshiping the Right One in a relationship of unity and Oneness.

The only thing a Christian should be careful for is that he does not get carried away with human thinking, but keeps himself concentrated on the sacral and spiritual matters, looking for the Most Important Being making our self being possible to be a being, the Only One God, the Adonai Elohim Hashem Jehovah.

+

Preceding articles:

Looking for True Spirituality 1 Intro

Looking for True Spirituality 2 Not restricted to an elite

Looking for True Spirituality 3 Mind of Christ

Looking for True Spirituality 4 Getting to Know the Mind of Christ

Looking for True Spirituality 5 Fruitage of the Spirit

Looking for True Spirituality 6 Spirituality and Prayer

Looking for True Spirituality 7 Preaching of the Good News

Looking for True Spirituality 8 Measuring Up

Fruits of the spirit will prevent you from being either inactive or unfruitful

How long to wait before bringing religiousness and spirituality in practice

++

Additional reading:

  1. A concrete picture of what is to come in the future
  2. Migrants to the West #7 Religions
  3. Self-development, self-control, meditation, beliefs and spirituality
  4. Women, conservative evangelicals and their counter-offensive
  5. Lying in the senses in matters of love
  6. Our relationship with God, Jesus and each other
  7. Separation from God in death, the antithesis of life
  8. Fragments from the Book of Job #7 Epilogue
  9. Exceeding Great and Precious Promise
  10. Wondering
  11. Believing to understand
  12. Light within
  13. Let tomorrow be sufficient
  14. Clothe yourselves with compassion, kindness, humility, gentleness and patience
  15. Don’t let anyone move you off the foundation of your faith
  16. Know Who goes with us and don’t try to control life
  17. Know by trying
  18. Knowing where to go to
  19. Think hard before you act today
  20. Disappointed expectations
  21. I Only hope we find GOD again before it is too late !
  22. Put on the whole armor of God
  23. Weapons of our warfare
  24. A call easy to understand
  25. Getting of at the fence
  26. Hope as long as you live
  27. A goal is a dream with a plan
  28. Lying in the senses in matters of love
  29. Be humble like Christ
  30. The way God sees us
  31. Two forms of Freedom
  32. Altar everything in life
  33. Duty of encouragement
  34. Establish Priorities
  35. Luck
  36. Joy: Foundation for a Positive Life
  37. Nothing noble in the flesh left to itself
  38. Determined To Stick With Truth.
  39. Created to live in relation with God
  40. God’s promises
  41. Sow and harvests in the garden of your heart
  42. A love not exempting us from trials
  43. Call unto God so that He can answer you
  44. Life in gratitude opens glory of God
  45. Do not be so busy adding up your troubles
  46. Preexistence in the Divine purpose and Trinity
  47. Immortality, eternality – onsterfelijkheid, eeuwigheid
  48. Dying or not
  49. What happens when we die?
  50. Dead and after
  51. Sheol or the grave
  52. Satan the evil within
  53. Soul
  54. Destination of righteous
  55. Destination of the earth
  56. God’s design in the creation of the world
  57. God His reward
  58. Is there an Immortal soul
  59. The Soul not a ghost
  60. The Soul confronted with Death
  61. The soul has no rainbow if the eyes have no tears
  62. Trust God to shelter, safety and security
  63. God wants to be gracious to you
  64. Invitation to all who believe

+++

Enhanced by Zemanta

Being Religious and Spiritual 6 Romantici, utopists and transcendentalists

Hagia Sophia ; Empress Zoë mosaic : Christ Pan...

Hagia Sophia ; Empress Zoë mosaic : Christ Pantocrator; Istanbul, Turkey (Photo credit: Wikipedia)

In the previous chapter we have seen that already in the time of the apostles there where teachers who took the focus on Christ Jesus, the Messiah his offering and our personal relationship to our own person, the people around us, Jesus and the Father of Jesus, the Only One God, away. By concentrating more on the institute of the church and putting dogmatic teachings as the obligatory string for the community, the self-development and the role of free choice became a minor point to the acceptance and following of the church doctrines and ceremonials.

By the years there were many influences of several theologians who at their turn looked at different philosophers. More interested in the retrieving of power, the real spiritual matters were often put aside or forgotten. Though in that world of many fraternities there were also people who were greatly respected and widely sought after masters who went out into the hills to escape the hustle and bustle of society. some took refuge in a shed in the countryside, others took up residence in a cave, far away from the clergy their institutions.

Several devout people wanted to escape the authoritarian church and did find Christ had liberated us instead of bringing new chains in to the world.

There are many spiritual traditions, each of which has its own unique language and concepts concerning the nature of the ultimate, the path that must be followed to experience the ultimate, how spiritual realizations are confirmed, the nature of spiritual enlightenment, and the implications of spiritual understanding for ordinary human life.

Lots of people spend their whole lives trying to become an idealized version of themselves that they want to be or of that what their church pictures them that they should become. Not having a found foundation, this causes many to  rebel against their natural chaotic states. Not finding enough background or trustworthy teaching they put endless amounts of energy into maintaining stability, and trying to mold their lives into an ordered state that they themselves find pleasing. In short, what we’re fighting against isn’t poverty, starvation, instability, unhappiness.  Mostly they are fighting against entropy; the tendency for ordered systems to degrade into a chaotic state. They may have lots of energy but can not centralise it, not able to pattern it or organise it they seem to be lost in their own world of chaotic thinking. They may receive lots of information from their church, magazines, but do not manage to channel it in accordance with what they can find in the Bible or other sacred books.

Most people are taking their life, their very essence, for granted as though it’s some permanent guarantee and all others have to fit to their life. Having to adapt to others seem too awkward.

It are always the others who cause pain and make our experiences so difficult.

do think many who are confronted with the feelings of inadequacy, loss of perspective.
They also consider others talking to them as a nuisance. Many do find it an infringement on the privacy when other question their sayings or their actions. Certainly today lots of people consider it their right to say whatever awful words or to insult others who dare to come too close to their own personality. Not many do want to hear the voices of others, and the least of institutions or of those who seem to represent institutions or organisations. Luckily there might be others who are hearing the voices of the people who question their actions, but some might loose than the essence of what it is they are trying to do.

Ralph Waldo Emerson Español: Ralph Waldo Emers...

Ralph Waldo Emerson (Photo credit: Wikipedia)

Wondering what the self is doing demands the question what it would like to do and why it wants to do what. Whilst our society loves ego tripping the spiritual minded person just wants to strip himself or herself from his/her ego. Trying to get into the deeper self it should not be done from some sort of self passion or love for the ego, because then the person would turn round in circles staying in the dark. Like the American essayist, lecturer, and poet Ralph Waldo Emerson wanted to find himself outside the traditional religion that had coursed throughout his family for generations, many today are also looking for the self and a place of the self out of the classical or traditional church. This at a time were other just want to strengthen the feeling of being part of a church which wants to hold to tradition and to the old values they remember from their grand grand parents. They forget that perhaps their ancestors just reacted against the corrupted society and its institutions — particularly organized religion and political parties. Strangely enough are there people like Sarah Paling crying we should return to the values of the Pilgrims and the founders of the United States of America.  As a trinitarian either she overlooks or she does not want to see that it were just those people who fled the European ties of corrupted and false religion. Those who came to settle in the United States tried to find new grounds to start all over again, afresh and liberated from all religious chains, but grounded on the teachings of the book they read regularly. Today there are not many people who really take every day time to read some chapters from the Bible. Some politicians do want to restrict other people and get them to believe the same as they believe. Often they already think that everybody believes in the same god and the same values as they do. Several people want to have their religion to become the state religion — ultimately corrupting the purity of the individual, and that is want the peoeple who fled Europe had felt and would be afraid of finding such a repeating system. The ones who fled Europe had faith that people are at their best when truly “self-reliant” and independent. Today, again as in the time of the gnostics and the church of the 4th and 5th century those who do not want to comply with their believes are considered not to be Christians. Those conservative Christians posing their idea of Christianity onto others are also against the spiritual individu, because that person could be a danger for the group.

But the real spiritual person just wants to become closer to the self and wants to liberate himself or herself from the mass or group. The person looking for spirituality often wants to liberate himself from the person looking for a religion. The spiritual person believes to become at his best when he can be truly “self-reliant” and independent. For them it is also clear that it is only from such real individuals that true community could be formed.

Sensations and perception not necessarily are the basic and most important form of true cognition. The ones who came into the New World had learned to struggle, to battle against all sorts of weather conditions, and got to walk on their own feet, working with their own hands but they also wanted now to speak their own minds.

“A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.” {1837 speech “The American Scholar}

Again there was a reaction against the aristocratic social and political norms of the Age of Enlightenment and a reaction against the scientific rationalization of nature. Again people wanted, like some would love to see it again today as well, a form of live where the emotions are again of value in a liberated and radicalised environment. A real spiritual person would love to encounter the inner emotions, because they can be considered as an authentic source of aesthetic experience. In romanticism there was placed such new emphasis on such emotions as apprehension, horror and terror, and awe and now with transcendentalism liberal thinkers, “agreeing in nothing but their liberality” {Gura, Philip F. American Transcendentalism: A History. New York: Hill and Wang, 2007: 5. ISBN 0-8090-3477-8} could find unity of willing persons to exchange ideas without having to give up their freedom to think differently than the majority, but recognising where in the differences there were/are also like-minded men and women.

Along with Andrews Norton, William Ellery Channing (April 7, 1780 – October 2, 1842) was the foremost Unitarian preacher in the United States in the early nineteenth century

Rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the scepticism of Hume, and the transcendental philosophy of Immanuel Kant (and of German Idealism more generally), the transcedentalists movement, intimately familiar with the English Romantics, might have been an American outgrowth of Romanticism. From Unitarianism the transcendentalists took a concern for self-culture, a sense of moral seriousness, a neo-Platonic concept of piety, a tendency toward individualism, a belief in the importance of literature, and an interest in moral reform. They looked to certain Unitarians as mentors, especially the great Boston preacher William Ellery Channing. Theology was in crisis during Channing’s prime. Almost from the beginning there were two warring parties in New England. The Calvinists believed in a jealous God, the depravity of mankind, and the absence of free will. The anti-Calvinists believed in a merciful God, the potential redemption of all mankind, and the existence of free will. As the 19th century proceeded, the fight between the parties sharpened. Channing, after much deliberation, sided with the anti-Calvinists. Channing’s religion and thought were among the chief influences on the New England Transcendentalists, though he never countenanced their views, which he saw as extreme. Transcendentalists came to reject key aspects of the Unitarian worldview, starting with their rational, historical Christian apologetic. Many prominent ministers, reformers, and writers of the 19th century were associated with it, including Ralph Waldo Emerson (1803–1882) who was considered the most thought-provoking American cultural leader of the mid-19th century. In Concord he met a prickly young Harvard graduate who became his disciple, friend, and occasional adversary, Henry David Thoreau (1817–1862). Among his close friends were Bronson Alcott (1799–1888), George Ripley, and Theodore Parker (1810–1860).  Margaret Fuller (1810–1850) and Orestes Brownson (1803–1876) also associated with him.

Emerson spoke out against materialism (the belief that material or physical things—not spiritual—are the most important), formal religion, and slavery. Emerson spoke of slavery in the context of the Fugitive Slave Law (1850), saying, in one of his rare bursts of obscenity (foul language), “I will not obey it, by God.”
He believed in a reality and a knowledge that rose above the everyday reality to which Americans were accustomed. He believed in the honesty of the person. He believed in a spiritual universe ruled by a spiritual Oversoul (the basis of all spiritual existence), with which each individual soul should try to connect.

A spiritual person should look for those values, trying to be honest to himself in the first place, choosing for those thing he really believes in because he does understands them; and not choosing for dogma’s because others accept them and by not accepting them he would not be able to be part of that group or community. Going to search in one self the person should also try to come over or to deal with human losses and failings. In such essays as “Compensation” and “Experience,” Emmerson tried to suggest how to deal with human losses and failings and in such pieces as “Self-reliance,” “Spiritual Laws,” “Nature,” “The Poet,” and “The Over-soul,” he explained the inborn goodness of man, the joys of nature and their spiritual significance, and a universal god (a god that exists everywhere and belongs to all).

English: A collage of photographs from K Stree...

A collage of photographs from K Street and Ralph Waldo Emerson Elementary Schools in Fresno, CA (Photo credit: Wikipedia)

Various organizations and periodicals gave the Unitarian and transcendental movement shape. The earliest was the so-called “Transcendental Club” (1836–1840), an informal group that met to discuss intellectual and religious topics; also important was the “Saturday Club,” organized much later (1854). Many transcendentalists participated in the utopian communities of Brook Farm (1841–1848; located in West Roxbury, Massachusetts), founded by George Ripley (1802–1880) and his wife, Sophia Dana Ripley (1803–1861), and the short-lived Fruitlands (1843–1844; located in Harvard, Massachusetts), founded by Alcott. A number of transcendentalist ministers established experimental churches to give their religious ideas institutional form. The most important of these churches were three in Boston: Orestes Brownson’s Society for Christian Union and Progress (1836–1841); the Church of the Disciples (founded 1841), pastored by James Freeman Clarke (1810–1888); and Theodore Parker’s Twenty-Eighth Congregational Society (founded 1845–1846). The most famous transcendentalist magazine was the Dial (1840–1844), edited by Fuller and then by Emerson; other major periodicals associated with the movement included the Boston Quarterly Review (1838–1842), edited by Brownson, and the Massachusetts Quarterly Review (1847–1850), edited by Parker. {Dictionary of American History, 2003}

But also in Europe in the 21st century we still can see such a romantic movement going on, or should we perhaps say more an utopist movement like the one political or social reformer, visionary preacher and idealist Marcus Ampe is still dreaming of. He may not be influenced by Asian religions, but the thoughts and ideas he would love to realise are similar as in many of those and older traditions and religions, but very founded on the Torah, the Old and the New Testament, which he considers the most complete guide for the community. For him it is clear that without going into the inner-self, not being in the clear with the self, a person can not come into the clear with God. Those who have (moral)qualms or who did not yet have come to terms with themselves, loving themselves, shall not be able to love others and shall have it difficult to come in front of Christ, loving him and loving his Father, the only One God. Those who have not seen the light in themselves often want to find light in elements of nature and by doing so will create different gods. This can be clearly seen in the writings on many blogs about God and religion. To come to Biblical Truth, people should study the Bible, look at it from the way of thinking in the periods it was written and in the manner of speaking it was written.

The transcendentalists varied in their interpretations of the practical aims of will. Some among the group linked it with utopian social change; Brownson connected it with early socialism, while others considered it an exclusively individualist and idealist project. Emerson believed the latter. In his 1842 lecture “The Transcendentalist“, Emerson suggested that the goal of a purely transcendental outlook on life was impossible to attain in practice:

You will see by this sketch that there is no such thing as a transcendental party; that there is no pure transcendentalist; that we know of no one but prophets and heralds of such a philosophy; that all who by strong bias of nature have leaned to the spiritual side in doctrine, have stopped short of their goal. We have had many harbingers and forerunners; but of a purely spiritual life, history has afforded no example. I mean, we have yet no man who has leaned entirely on his character, and eaten angels’ food; who, trusting to his sentiments, found life made of miracles; who, working for universal aims, found himself fed, he knew not how; clothed, sheltered, and weaponed, he knew not how, and yet it was done by his own hands. …Shall we say, then, that transcendentalism is the Saturnalia or excess of Faith; the presentiment of a faith proper to man in his integrity, excessive only when his imperfect obedience hinders the satisfaction of his wish.

Many churches do not like to have their members to go to deep in their self and questioning the church or community, because this would be seen as a doubting the community and the church as institution. Many churches  or religions impede on the individual coming to individual spiritual development. Any form of religious dogma should be abolished and church should be able to trust on the choice God makes, because it is Him Who calls. The traditional church got afraid that ordinary people could get a simple belief in human moral, in godly and brotherly love and according to the clergy and theologians the common person would not be able to understand the Bible, but that would mean they say God did not make His Words clear for everybody, so He would have not have given everybody the same chance to be saved. God, Who is a God of order and clarity made His Word clear enough for those who are willing to read it and to think about it. In each individual is enough potential and intuitive capacity for discovering spiritual truth. Divinity or having a Godlike character or the state of being divine, lays in man, who is created in the image of God, and nature, and so true religion means seeking the divine in oneself and one’s surroundings. Inward experience was seen as the ultimate path to spiritual satisfaction, and thus the Transcendentalists cultivated a lifestyle that encouraged contemplation, communing with nature, continuing education, and creative expression. Many kept regular journals, which they considered invaluable tools in the process of self-examination.

The spiritual minded person should seek to cultivate the capacity to do good in themselves and others.

+

Preceding articles:

Being Religious and Spiritual 1 Immateriality and Spiritual experience

Being Religious and Spiritual 2 Religiosity and spiritual life

Being Religious and Spiritual 3 Philosophers, Avicennism and the spiritual

Being Religious and Spiritual 4 Philosophical, religious and spiritual people

Being Religious and Spiritual 5 Gnostic influences

Next: Being Religious and Spiritual 7 Transcendence to become one

++

Please do read also:

  1. Only One God
  2. God of gods
  3. God is One
  4. Jesus spitting image of his father
  5. Jesus begotten Son of God #8 Found Divinely Created not Incarnated
  6. Jesus begotten Son of God #9 Two millennia ago conceived or begotten
  7. Jesus begotten Son of God #18 Believing in inhuman or human person
  8. Yeshua a man with a special personality
  9. Reasons that Jesus was not God
  10. Not bounded by labels but liberated in Christ
  11. It is a free will choice
  12. A Living Faith #2 State of your faith
  13. Hellenistic influences
  14. The early days of Christianity: Politics and power first priority #1
  15. Politics and power first priority #2
  16. Foundation to go the distance
  17. Re-Creating Community
  18. Leaving the Old World to find better pastures
  19. The imaginational war against Christmas
  20. Nativity scene of the birth of the Bill of Rights
  21. More-Letter-Words
  22. God doesn’t call the qualified
  23. Can we not do what Jesus did?

+++

Also interesting to read:

  1. The Hermit
  2. Post 4: Entropy pt. 1
  3. Post 5: Sacrifice
  4. Why I chose Emerson

+++

English: Ralph_Waldo_Emerson_1940_Issue-3c.jpg...

Ralph Waldo Emerson 1940 ssue-3c.(Photo credit: Wikipedia)

  • Rewriting History – The History of America Mega-Conference: Part Three, “Religious Liberalism” And Those Magnificent Mathers (homeschoolersanonymous.wordpress.com)
    Eidsmoe spoke warmly of early Americans who celebrated Christianity. The Constitutional Convention, he claimed, had mostly Christians in attendance and involved God in their work. He dismissed the deist Founding Fathers in attendance as “outliers”. He discussed the message of 18th century preacher George Whitfield, who did much to unite Americans under a common faith, he claimed.Eidsmoe also smiled upon Benjamin Franklin for praising Christian preaching and social endeavors, suggesting that the Founding Father appreciated Christianity. However, I found his portrait of Franklin to lack nuance. While Franklin did celebrate the Puritan virtues of his upbringing and respect preachers such as George Whitefield, he also referred to himself as a Deist in his 1771 autobiography, embraced Enlightenment ideas, endorsed religious pluralism, and spent time at a London Unitarian congregation.
  • Transcendentalism (womenshistory.answers.com)
    Transcendentalists made a distinction between true reason and a merely analytic understanding. They believed that subjective intuition was at least as reliable a source of truth as empirical investigation. They wanted to base their religion and philosophy on principles that were not related to the physical senses. Transcendentalists were familiar with the ideas of the English Romantics. The movement is sometimes described as a slightly later, American version of Romanticism.
    +
    What is transcendentalism?
  • “Unitarian Universalism” and “Unity” Churches – similarities and differences (ironicschmoozer.wordpress.com)
    Unitarian Universalism (UUism) has been more of an institution-based movement from the beginning, while Unity has been more of a message-based movement, with an extensive publishing outreach that touches people beyond its churches.  Of note is Unity’s “Daily Word” devotional booklet.
    +
    Both UUism and Unity affirm goodness in everyone and divine love for all.  Both have a diversity of concepts of the divine in their literature and in their congregations.  However, there are very few UUs who like terms like Father or Lord, and Unity is often comfortable with it.
    UUs include many self-describe Religious Humanists–who are atheists or agnostics and don’t respond to God language.  Most UUs, especially Humanists, disagree with the idea that there is a soul separate from the body.
  • 140/365: When “Spiritual but Not Religious” Is Not Enough (makethreesixtyfive.wordpress.com)
    I had chosen not to be confirmed as a junior high student, and my relationship with the church was tentative, though it provided me with such a network of safety, joy, and service.
    +
    Lillian explain what I have always known: that faith might be personal, but the community of faith is the most important, valuable part of the church. She writes, “Church is a school for sinners, not a club for saints.” In the end, my sin has always been in my faith, in my disbelief. With all things that you are supposed to “just know”, I have struggled: love, faith, life choices. But Lillian says, “I pitch my tent in the field of mystery, and have yet to nail it down,” which I think is a perfect analogy for the journey I’m on now, in all parts of my life, but particularly with spirituality.
  • Spiritual Fathers (krclynn.org)
    calling earthly men “spiritual fathers”.  I hear these words from the mouths of so many carelessly and I always flinch at the sound of it.  Are we to have mentors and people that we look up to in the church to point us to Christ?  Absolutely!  Do we need men and women of God to give us words of direction and minister to us when we face problems in different areas of our life?  Absolutely!  The problem is that the term “spiritual father” is not found in scripture nor is it supported.
    +
    Did we forget that Jesus is the head of the church and the chief apostle?  Did we forget that God qualified Jesus as a perfect High Priest, and He became the source of eternal salvation for all those who obey him – Hebrews 5:9.  Although there are more mature Christians than us and have more knowledge of scripture than we do, No Person has no more holiness than the average Christian and is not entitled to be called “these exaggerated names.”
  • Pop culture and spirituality without religion (christiantoday.com)
    Pop artists are fond of provocative religious imagery, but Ted Turnau says that should not be surprising for Christians and rather than getting offended, they should be looking for ways to come alongside today’s secularised pop stars to help them use such religious imagery appropriately.
  • Want to Argue About Creeds? I Don’t (theresauuco.wordpress.com)
    Unitarian Universalists are fond of saying that we believe in “deeds not creeds.”  Almost every Sunday I start the worship service by welcoming visitors telling them that we value diversity of all types. Our congregations include people who self-identify as Christians, Pagans,  Humanists, Agnostics, Jews, Atheists, Buddhists, Muslims, Spiritualists, and pretty much everything else.  I say that what matters most is how we treat other people and how we care for this planet of ours.  That is another way of saying “deeds not creeds.” Our faith tradition has a long history of respect for the individual right of conscience.  Believe whatever makes sense to you about God and what happens after we die, but let’s see if we can get together and try to make our own lives and this world a better place.  We can discuss differing theological beliefs. I love hearing what others believe about the big issues, and I like to talk about my own, always evolving, sense of the universe and what this life of ours is all about.  Arguing is pointless, however, and generally serves to increase the distance between people rather than bring them closer together.
    +
    Unitarian Universalism is changing and we will keep changing; change is in our DNA.  We were formed from the merger of two Christian denominations, both of which date back to the 1700′s in this country.  That history is still part of us, but I don’t think many of our religious ancestors would necessarily recognize us today.  We brought in science and humanism, incorporated wisdom from other  world religions and from the earth centered traditions.  The Transcendentalist also had a huge impact. For those of us who believe in God, revelation is definitely not sealed.  For those of us who believe in the human spirit, change is simply part of life.
  • Is Yoga New Agey? (elephantjournal.com)

    Emerson, one of the foremost minds of 19th century America, was himself heavily influenced by Vedanta, the spiritual teachings of Hinduism, which originated in India. With regard to the concept of karma, for example, he wrote, “You cannot do wrong without suffering wrong.”

    Ralph Waldo was a transcendentalist who read the Bhagavad Gita and considered himself a yogi. (Albeit his lineage was more jnana than hatha; more about knowledge and wisdom than breath and movement.)

    The “new” doesn’t refer to time but rather new as opposed to established Western societal beliefs. The “age” refers to the Aquarian Age (as in, ‘this is the dawning of the Age of Aquarius.’)

  • Can You Be Spiritual and Not Religious? (drcindysimpson.com)
    “I’m spiritual but not religious.”  I hear and read this many times.  What does this phrase mean? For people who do research in the area of religion and spirituality, however, separating the two is very difficult, if not impossible.  For millennia the word religious had about the same meaning as the word spiritual.Today religion is popularly labeled as the doctrine and beliefs of a group.  Spirituality, on the other hand, is individualized and only concerns itself with the relationship of that person to the sacred or transcendent (Koenig, 2005, pp. 44-45). Yet current research finds that at least 74% of people do not make a distinction between religion and spirituality.  How then can we best define the relationship between the two?
  • Transcendentalism vs. Puritanism: The Enduring Relevance of Competing Ideologies in Modern American Society (theiridescentbubble.com)
    Transcendentalism and Puritanism share an enduring relativity embedded in modern American individualism. Transcendentalists like Ralph Waldo Emerson and Henry David Thoreau espoused the tenants of a quasi-religion governed by individuality and nature while Puritans like Jonathan Edwards, though influenced by the academics of free thinking, knelt at the altar of altruism governed by an angry God. While we indeed have deep roots within Puritanism as a nation, we are equally influenced by the individualism that is Transcendentalism. In reflecting upon the condition of modern American society, it seems clear that the divisions that separate these two distinct ideologies, their seeds planted during the time of our foundation, still frame the divisions we face as a collective people today.
    +
    the exploration of the core tenants of Transcendentalism sheds the greatest light on that which differentiates it from its Puritan opposition.  It is a form of philosophical idealism that calls upon the individual to rise above the animalistic impulses in life, as well as the cultural restrictions imposed upon the individual.  In Transcendentalism, God is a life force found in everything which negates the necessity of churches or holy places.  God is found in both nature and human nature; he is a “light” in everyone.  As a rule, one must ruminate over and nourish the inner light to keep it alive and healthy.  Everyone is in possession of intuition or an inherent understanding of right and wrong but culture and society tend to corrupt the intuition.  To actualize the authority of our intuition, we must learn, think, and reflect.  Further, neither our past nor our future should limit the present.  We must live close to nature because it is our greatest teacher and our connection to God.  Individualism is that the very heart of Transcendentalism and self-empowerment is borne of the defiance of social conventions – even God is not the ultimate authority.  To the Transcendentalist, evil is not the opposite of good, it is simply the absence of good, but good is thought to be more powerful.  Finally, all things are encompassed and contained by the Oversoul, which has spiritual power.