Post 3
Huston Smith’s editorial on Hinduism was quite interesting. He explains that Hinduism is based on what people want. What people want is determined by two things, chronological and psychological age. Hinduism allows for a person to desire, it is considered natural for the growth process. Every person has the desire for pleasure and success. Once these desires have been fulfilled and have then grown tiresome the individual begins a search for what they really want. What a person really wants is on a different level then the previous desires. The desires just discussed are considered finite desires while what one really wants is infinite understanding. As Hindus say; what we really want is to be, to know, and to be happy (p 22).
Now that we know what the goal is there are multiple paths to reach that goal. There are four different paths one can take in order to reach God. Multiple paths were created, each with their own specific name, because every individual was created differently. Although there are four paths a person can combine any or all in order to find the path that best suits him/her. The four paths are through knowledge, love, work and psychophysical exercises. Any of these paths individually or all of these paths combined can lead one to God if they are pure of heart (and by this I mean they truly want to find God).
The first way to God, through knowledge, is known as jnana yoga. Jnana yoga is aimed toward personalities that like to reflect on events. The key to jnana yoga is discrimination according to Smith; determining between one’s physical self and the self as a “being”. In order to become one with God through jnana yoga one must complete three stages. The first stage is listening. During this stage the individual is expected to listen to sages and scriptures through which the individual realizes that “one’s essential being is Being itself” (p 27). The second stage is thinking. During the second step one is to examine their thoughts and sometimes even their language for inconsistencies. Smith gives the example that during a play people wear masks to play another role but the true self is hidden beneath, Smith explains that we as humans are also wearing a mask of our true beings. In the third and final step as Smith describes it, shifting self-identification to one’s abiding part. In laments terms separating one’s identity away from the physical body. In this stage the individual should attempt to shadow the body and watch its actions as if another, separate person.
Another way to God is through love which is commonly known as bhakti yoga. One major difference between bhakti yoga and jnana yoga is the belief that God is a part of one’s self. Bhakti yoga believes in the otherness of God, bhakti yoga focuses on loving another, rather than a part of one’s self. The second difference is that bhakti yoga will adore God and not identify with God. In bhakti yoga there are three important features, the repeating of God’s name, the different forms of love and finally ishta. Repeating God’s name while working and just whenever throughout the day will remind the devotee to fall in love with God and keep him/her near to heart. The second item, different forms of love is referring to the kinds of love one may experience throughout life. The love between a man and a woman, a parent for a child or a servant for their master; these are all forms of love that people experience and help to demonstrate how to love God. The final one, ishta, simply means to choose an object and that one object will help to bring one closer to God. The devotee is to use this item as a reminder of God, not to replace God, but to bring the individual closer to God mentally and emotionally.
The way to God through work is known as karma yoga. Karma yoga is recommended for personalities that have an abundance of energy. Becoming closer to God through work is actually very simple. Instead of the individual worker for their personal benefit they devote their work to God. They do not work for themselves but rather as a dedication to God. When the work is done for the benefit of God then the individual is working in ways toward God and not away from God (for personal benefit). Karma yoga can be combined with other forms of yoga such as the two previously described above. Different combinations or paths depends on the personality of the individual to determine what best suits them and what combination.
The final way to God is through psychophysical exercises known as raja yoga. Raja yoga is for scientific minds or experimental minds. Raja yoga is meant to prove or disprove a hypothesis through experiments. The self in raja yoga is believed to have four layers: the body, a conscious layer within the mind, the individual subconscious and being itself. “Its method is willed introversion; its intent, to drive the psychic energy of the self to the deepest part. (p 34)” According to Smith there are eight steps in order to prove this hypothesis. The eight steps are: (1-2) the first two steps are basically making sure one’s life or surface water, as Smith refers to it, is calm. This is done (in step one) by practicing five “abstentions” (from injury, lying, stealing, sensuality and greed) and step two the five “observances” (cleanliness, contentment, self-control, studiousness and contemplation of the divine). Step three keeping the body from distracting the mind during these experiments; this is why many devotees sit in the “lotus position” (described by Smith as “an alert but relaxed position). Step four is focusing on consistent breathing. Step five is contemplation on the experiment at hand or removing the sense preceptors so not to be distracted by other things going on around the devotee. Step six is learning to conquer the mind and force it to concentrate on one object until all distractions have been eliminated. This is usually the most difficult step. Step seven and eight are “deeper” versions of step six. In step seven the devotee must eliminate his view of the object focused on or as Smith refers to it, eliminating the knower. In step eight or the climatic stage known also as Samadhi, the object itself becomes eliminated. “Now the knower is confronted with total being” (p 38).
Hindu’s view God in many different ways, depending on one’s choice of path to God determines how they view God. God could be a part of one’s being or could be a companion or friend. Hindu’s do not believe in one human version of God they believe that he is what makes up the ocean and each individual ripple that lies within. Hindu’s believe that God is infinite.
Hindu’s believe that the self is reincarnated. That there are stages of life one must go through in order to achieve the ultimate goal and that would be realizing the being in oneself or finding God. This is how Hindu’s determine where on the path one is. There are many lifetimes and each comes with a lesson. Also each life affects the next life through karma. Smith describes this as dealing oneself a hand of cards. You may have dealt yourself a set of cards but in the next life you have the choice of how you want to play them.
Hindu’s view the Universe as Maya “the world appears the way we see it, but that is not the way it really is” (p 53). The universe is made up of galaxies, infinite galaxies. There are worlds above and worlds below, some are better some are worse; this is how Hinduism view’s the universe that they live in. *The universe in which Hindu’s live has six characteristics: 1. a multiple world that contains infinite galaxies, 2. a moral world where karma presides, 3. a middling world that will never replace the paradise that is the spirits destination, 4. a world that is maya, 5. a place of learning to shape one’s soul and finally 6. a world that is lila (the play of the divine in its cosmic dance).
*A side note for the teacher….Some of the words I used directly from the book, mostly in the last paragraph simply because I do not know how to describe them otherwise. If this causes a problem please let me know and I will somehow alter this information to be more so in my own words, but I did the best that I could and sometimes Smith’s descriptions are either the best or I simply do not know how to word them any differently. (for example the very last sentence in the previous paragraph)
Huston Smith’s editorial on Hinduism was quite interesting. He explains that Hinduism is based on what people want. What people want is determined by two things, chronological and psychological age. Hinduism allows for a person to desire, it is considered natural for the growth process. Every person has the desire for pleasure and success. Once these desires have been fulfilled and have then grown tiresome the individual begins a search for what they really want. What a person really wants is on a different level then the previous desires. The desires just discussed are considered finite desires while what one really wants is infinite understanding. As Hindus say; what we really want is to be, to know, and to be happy (p 22).
Now that we know what the goal is there are multiple paths to reach that goal. There are four different paths one can take in order to reach God. Multiple paths were created, each with their own specific name, because every individual was created differently. Although there are four paths a person can combine any or all in order to find the path that best suits him/her. The four paths are through knowledge, love, work and psychophysical exercises. Any of these paths individually or all of these paths combined can lead one to God if they are pure of heart (and by this I mean they truly want to find God).
The first way to God, through knowledge, is known as jnana yoga. Jnana yoga is aimed toward personalities that like to reflect on events. The key to jnana yoga is discrimination according to Smith; determining between one’s physical self and the self as a “being”. In order to become one with God through jnana yoga one must complete three stages. The first stage is listening. During this stage the individual is expected to listen to sages and scriptures through which the individual realizes that “one’s essential being is Being itself” (p 27). The second stage is thinking. During the second step one is to examine their thoughts and sometimes even their language for inconsistencies. Smith gives the example that during a play people wear masks to play another role but the true self is hidden beneath, Smith explains that we as humans are also wearing a mask of our true beings. In the third and final step as Smith describes it, shifting self-identification to one’s abiding part. In laments terms separating one’s identity away from the physical body. In this stage the individual should attempt to shadow the body and watch its actions as if another, separate person.
Another way to God is through love which is commonly known as bhakti yoga. One major difference between bhakti yoga and jnana yoga is the belief that God is a part of one’s self. Bhakti yoga believes in the otherness of God, bhakti yoga focuses on loving another, rather than a part of one’s self. The second difference is that bhakti yoga will adore God and not identify with God. In bhakti yoga there are three important features, the repeating of God’s name, the different forms of love and finally ishta. Repeating God’s name while working and just whenever throughout the day will remind the devotee to fall in love with God and keep him/her near to heart. The second item, different forms of love is referring to the kinds of love one may experience throughout life. The love between a man and a woman, a parent for a child or a servant for their master; these are all forms of love that people experience and help to demonstrate how to love God. The final one, ishta, simply means to choose an object and that one object will help to bring one closer to God. The devotee is to use this item as a reminder of God, not to replace God, but to bring the individual closer to God mentally and emotionally.
The way to God through work is known as karma yoga. Karma yoga is recommended for personalities that have an abundance of energy. Becoming closer to God through work is actually very simple. Instead of the individual worker for their personal benefit they devote their work to God. They do not work for themselves but rather as a dedication to God. When the work is done for the benefit of God then the individual is working in ways toward God and not away from God (for personal benefit). Karma yoga can be combined with other forms of yoga such as the two previously described above. Different combinations or paths depends on the personality of the individual to determine what best suits them and what combination.
The final way to God is through psychophysical exercises known as raja yoga. Raja yoga is for scientific minds or experimental minds. Raja yoga is meant to prove or disprove a hypothesis through experiments. The self in raja yoga is believed to have four layers: the body, a conscious layer within the mind, the individual subconscious and being itself. “Its method is willed introversion; its intent, to drive the psychic energy of the self to the deepest part. (p 34)” According to Smith there are eight steps in order to prove this hypothesis. The eight steps are: (1-2) the first two steps are basically making sure one’s life or surface water, as Smith refers to it, is calm. This is done (in step one) by practicing five “abstentions” (from injury, lying, stealing, sensuality and greed) and step two the five “observances” (cleanliness, contentment, self-control, studiousness and contemplation of the divine). Step three keeping the body from distracting the mind during these experiments; this is why many devotees sit in the “lotus position” (described by Smith as “an alert but relaxed position). Step four is focusing on consistent breathing. Step five is contemplation on the experiment at hand or removing the sense preceptors so not to be distracted by other things going on around the devotee. Step six is learning to conquer the mind and force it to concentrate on one object until all distractions have been eliminated. This is usually the most difficult step. Step seven and eight are “deeper” versions of step six. In step seven the devotee must eliminate his view of the object focused on or as Smith refers to it, eliminating the knower. In step eight or the climatic stage known also as Samadhi, the object itself becomes eliminated. “Now the knower is confronted with total being” (p 38).
Hindu’s view God in many different ways, depending on one’s choice of path to God determines how they view God. God could be a part of one’s being or could be a companion or friend. Hindu’s do not believe in one human version of God they believe that he is what makes up the ocean and each individual ripple that lies within. Hindu’s believe that God is infinite.
Hindu’s believe that the self is reincarnated. That there are stages of life one must go through in order to achieve the ultimate goal and that would be realizing the being in oneself or finding God. This is how Hindu’s determine where on the path one is. There are many lifetimes and each comes with a lesson. Also each life affects the next life through karma. Smith describes this as dealing oneself a hand of cards. You may have dealt yourself a set of cards but in the next life you have the choice of how you want to play them.
Hindu’s view the Universe as Maya “the world appears the way we see it, but that is not the way it really is” (p 53). The universe is made up of galaxies, infinite galaxies. There are worlds above and worlds below, some are better some are worse; this is how Hinduism view’s the universe that they live in. *The universe in which Hindu’s live has six characteristics: 1. a multiple world that contains infinite galaxies, 2. a moral world where karma presides, 3. a middling world that will never replace the paradise that is the spirits destination, 4. a world that is maya, 5. a place of learning to shape one’s soul and finally 6. a world that is lila (the play of the divine in its cosmic dance).
*A side note for the teacher….Some of the words I used directly from the book, mostly in the last paragraph simply because I do not know how to describe them otherwise. If this causes a problem please let me know and I will somehow alter this information to be more so in my own words, but I did the best that I could and sometimes Smith’s descriptions are either the best or I simply do not know how to word them any differently. (for example the very last sentence in the previous paragraph)
posted by Renee Kangas at 9:17 AM
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