this life, and thereafter cease to exist? Do we live, and thereafter go to an eternal heaven or
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Niveau : Begynder Du er her : English Articles » English Articles (survey) Side : 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | næste Relaterede artikler : The ageless wisdom (Begynder) Meditation at fullmoon (Begynder) On the threshold of a new world religion (Begynder) Alice Bailey and theosophy – A case study in psychism (Begynder) Creative meditation - for personal and spiritual development (Begynder) Introduction to Creative meditation (Begynder) Meditation - groupmeditation at full moon (Begynder) The Law of Karma (Begynder) Andre kategorier : Dynamisk meditation, Psykosyntese, Spirituel Politik, Esoterisk livsfilosofi, Astrologi, English Articles, Kristne dogmer - debat, Gruppemeditation, Esoterisk religion, Clairvoyance & psykiske evner |
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Another more recent example is the German theologian, Richard Wilhelm (1873-1930), who got a thorough knowledge of eastern religions and who at a certain time worked with the psychoanalyst Carl Gustav Jung. His argumentation starts from e.g. the simple reflection that we cannot possibly make us ready to enter the Kingdom of God after only one single life on earth. He said among other things: "Unprejudiced observation and reasonable reflection will lead us to the conviction that this law (karma ) really exists. In one single life, which is limited by birth and death, we can only experience a part of the existence. We will live through various events, in which the tangled threads of one single skein of karmic effects will be disentangled, while at the same time new karmic threads will be spun, that cannot be disentangled in this life, because the process will be interrupted by death. On the other side we will se the fulfilment of results, which causes cannot be found in this life". The great and recurring question that many people ask the established Christianity is of course, how an omniscient, almighty and all-loving God can create a world with so much suffering. And what about malice? The answer is often that God precisely gave mankind the will of the individual, and that we in other respects should not try to understand the meaning of evil and Satan, as it is a mystery. But it seems as asking for bread and be given a stone, for if God is omniscient, he has to know that mankind left to himself would misuse the will of the individual. And how can something like that be left alone outside the Creator, if the Creator is the cause of everything? And what about Satan? Is Satan really outside God? If that is the case is God then really not quite almighty, and not the Creator of everything after all? A flow of questions gushes out, and the theological answers almost get the nature of barriers and damming for an indomitable avalanche, which is doomed to burst all hindrances. At the moment you introduce the idea of a gradual, spiritual development through repeated lives, regulated by a divine reason-cause principle, everything is presented in a radical new light. The Russian, Christian philosopher, Nikolai Berdyaev (1874-1948), has in this perspective said: "The reincarnation teaching is simple. It gives a reasonable explanation of the mystery of the fate of mankind… and reconciles one with life's (apparently) unjust and incomprehensible suffering…. One stops to compare ones own fate with the happy conditions, under which other people live, and accepts it". And Albert Schwitzer (1875-1965) has therefore also said about the intelligible power of the reincarnation idea: "The reincarnation idea holds a very comforting explanation of reality - an explanation by means of which the Indian reflection conquers difficulties that confuse European thinkers." |
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Side : 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | næste |
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