My Midterm

Discuss both the "THEORY" (main philosophical ideas of self, god, world, other, etc.) of Hinduism and the "PRACTICE" (religious actions, social ramifications, etc.) of Hinduism as Smith presents in his text.

Based on the reading, do you think it is fair to say that there is such a thing as "Hinduism?" Explain.

Answer:

According to Huston Smith, Hindus view God as infinite, not like the things we know that are finite. God is being, awareness and complete happiness. In human terms/view, his is the noblest instance of what one may find in this world, God as the supreme person. His character is utter reality, consciousness and is beyond all forms of frustration and futility. Hinduism also holds the conviction that the various major religions of the world are also are alternate paths to the same God.

The Hindus believe that there are numerous galaxies comparable to our own. Each galaxy has centering within it an earth from which people work their way toward God. Surrounding each earth are a number of finer worlds above, and coarser ones below, in which the souls repair themselves between incarnations according to their actions or karma. To the Hindus, the universe has no beginning and will have no end. They feel that the law of karma renders it just so. They also feel that our world is a middling world, positioned between better worlds (heavens) above and worse worlds (hells) below. Woven within it are good and evil, pleasure and pain, and knowledge and ignorance of equal proportions. The universe will remain this way, while different souls (pupils) move through it. It is our training ground for developing and preparing the character of the human spirit. Hindus also believe that the world appears in a way that it really isn't. Hinduism contends that there is something tricky about it and the way the world's materiality passes itself off as being real. The world is seductive in its attractiveness, and can trap us for a long time thereby postponing our desires to journey beyond.

Hindus view self as individual souls who enter the world mysteriously. One's being will start out as the souls of the simplest forms of life. Life doesn't end with the death of the body. One's soul will pass through a sequence of bodies, known as reincarnation or transmigration. This is similar to the concept of one traveling on an escalator; however, the soul is ascending increasingly through complex animal forms until a human body is attained. Once the soul has attained a human body then for the first time it can know itself. The process that ties together new acquisitions/reincarnations of body is the law of karma. In a principle sense, karma means the moral law of cause and effect. The present condition of each interior life, how happy or sad one is, how confused or serene one can be, or how much one sees, is an exact product of what it has wanted and done in the past. One's present thoughts and decisions determine one's future. Each act reacts on itself and ends up sculpting one's destiny. In addition in Hinduism the notion of a completely moral universe commits one to complete personal responsibility. There is no blaming others for the outcome or just blaming things on bad luck. The principle of Karma decrees that every decision (it is also contended that each decision is freely arrived at) has its own consequences. The course that a soul will follow is worked out by its wants and deeds at each stage during its journey. At first, the soul that reaches human level wants nothing more then to taste the sensible delights its new physical form. Later the soul then begins to look for something new that has a deeper satisfaction. This longing eventually leads one to duty, the dedication of one's life to one's community. However even this does not ultimately satisfy the longing of ones soul. One eventually comes to the conclusion that the only thing that can satisfy is the infinite and eternal, "a total release." In Hindu beliefs, everyone will eventually get to this point. Throughout the journey, the human spirit is not alone. At its core is the Atman (the God within) that seeks release. God is one's constant companion (a Friend who understands you at each phase.) So what do Hindus believe happens when the goal is reached? Some think the soul passes into complete identification with God and loses every trace of its former separateness. Others hope that some slight differentiation between soul and God will remain to retain the two-ness relationship.

Once one realizes this, one's interests will shift to the second major goal in life, "success." This usually comes in the form of wealth, fame and power. Like pleasure this goal is also not suppressed or condemned by the culture. Success has satisfactions that are more meaningful than pleasure, for they will involve other people. In India, success is necessary quality for supporting one's household and for allowing one to execute their civic responsibilities. Achievements in this realm usually bestow one with self-respect and dignity. However, rewards from success bear limitations. Wealth, fame and power are exclusive and competitive; they cannot be given out without reducing one's own portion. The drive for success is never ending; some type of limit is required. Ultimately, those who choose to put things first in their lives will eventually realize that it to will not provide satisfaction. Pursuing success means only being centered on ones finite self. For Hindus, pleasure and success are on the "Path of Desire." Hinduism considers objects on the Path of Desire as if they were toys.

In Hinduism, what really matters is what can be given up. For instance this means giving up momentary pleasure for a more significant pursuit. Hinduism also draws a distinction between chronological and psychological age, Hindus extend this distinction to cover multiple life spans as in their belief in reincarnation. For Hindus, other things lie beyond self-centeredness. There are two areas that constitute the next phases, "The Path of Renunciation." The first of these areas starts within community. Within community one supports both self and others. Community includes a much larger importance beyond individual to welfare of the group. Its goal is "duty." Duty yields many rewards; however the rewards require maturity in which to realize them. Faithful performance of one's duty will bring respect and gratitude from those around them and self-respect from doing ones share. However, in the end even pursuing duty will prove unfulfilling.

For Hindus, what we really want is "to be, to know, and to be happy." Pleasure, success and duty will only touch on what we really want. The fourth and final goal that people want is liberation from everything that can distance us from the infinite be it being or awareness. Fortunately, that what we most want we already have within us. It is the underlying soul within us that makes us who we are. For Hindus this is a being that is never exhausted, never dies, and is unrestricted in consciousness. This is the hidden self and no less that the Godhead (Brahman). The reason we don't readily recognize this, is because it is buried deep within us quieted by distractions, delusions and our self-serving nature.

According to Huston Smith understanding of Hinduism, there are four ways to achieve the liberation from the finite, and thus have ultimate union with God. Each of these ways approaches it from different angles, based on the starting point or the strong suit of the individual. Each of these ways begins with basic morale preliminaries. The first step involves the dismantling of bad habits with the substitution of good habits then one can proceed with the different ways.

Jnana Yoga, or the way to God through knowledge, is intended for those who are more spiritual in nature or have a strong reflective inclination. It is an intuitive discernment that transforms the knower into the likeness of what it knows. A series of demonstrations are conducted to convince one that there is more to oneself than what had been realized. Working on this power proceeds through three phases. The first is hearing (listening to sages and scriptures that introduce one's essential being, it Being itself. Second is thinking, in which prolonged reflection is used. The Third is consists of shifting one's self-identification to one's abiding part and union with God.

Bhakti yoga, or the way to God through Love and devotion, is to direct toward God the love that lies at the base of every heart. Bhakti yoga views God differently than jnana yoga. In bhakti yoga, feeling is more important than thoughts, therefore God appears different. First is the rejection that the God one loves is oneself, insisting on God's otherness. Second is striving not to identify with God, but to adore God with every essence of ones being. Such love is to be done via focusing on symbols that help to recall ones mind from the world’s distractions to the thought of God and God's love. This is approached by either the worship of one's chosen ideal, or the practice of repeating God's name.

Karma yoga, or the way to God through work, allows for God to be found in the world of everyday affairs. All one will need to do is to learn to work in ways that will carry you toward God. Doing so requires one to approach work differently, either reflectively or in the spirit of love. For the emotional, anything done for private benefit adds another layer to ones ego, which would continue to separate one from God. Persons, who are emotionally inclined, will work for God's sake and not their own. In other works actions will no longer done for personal reward. Work is therefore performed as being prompted from God and powered by Him. For those of the reflective nature they too are to work unselfishly, but in a different way as well. The will approach their work less relationally, seeking enlightenment rather than a deepening love relationship.

Raja yoga, or the way to God through psychophysical exercises, is designed for those with experimental inclinations. In this process, the self has four layers; the body, the mind, the individual subconscious and the private subconscious. There are eight steps of the experimental way. First is the practice of fives abstentions (from injury, lying, stealing, sensuality, and greed), and second is the practice of five observances (cleanliness, contentment, self-control, studiousness and contemplation of the divine.) The third step is to keep the body from distracting the mind when it concentrates (usually by positioning the body in an alert but relaxed form, as in the "lotus position".) In the forth step, one will concentrate breathing, making it more even and reduced. Fifth will be an attempt to unplug one's sense receptors (put them on hold). Sixth, through powers of concentration on relaxes the mind, allowing repressed thought and emotions to eliminate themselves. This is aided by selecting something to focus on, thus the practice of keeping the mind on the object. Seventh, the knower then drops from view and the object now occupies his entire attention, leaving no room for self awareness. And eighth, the object one is seeking excludes nothing, for it is infinite and formless. At this point the knower is confronted with total being.

Based on this I think it’s fair to say that Hinduism exists, or at least a Hinduism tradition exists. When the traditions are compared to Ninian Smarts seven dimensions of religion, it has traits in each of the dimensions. The myths come from the writings and sages. The forms of Yoga practiced satisfy the ritual dimension. The experience dimension is reached via true inner self discovery or one with God. The ethics dimension is satisfied with how they treat each other and outside religions. The social aspect dimension is satisfied by duty to community and society. And the material forms dimension is satisfied by the concentration on objects in the Raja yoga technique.