On Religion

The matter of religion is one that should not be concerned with deities, as is so today and always has been.  Rather, the matter should be recognized and judged for its purpose.  For, at the core of religion, it will be found that its naked purpose is the seeking of truth.

The truth being chased, with religion as the vehicle, is concerned with the following: morals, the meaning of life, and the Great Mysteries of life.

The subject of morality is primarily concerned with justice.  It consists of matters in relation to person-to-person, person-society, and person-to-self.  Each different religion provides a common code of conduct, in which it is believed that an orderly society will be achieved.  With the differing codes, clashing in belief is seen as each sect attempts to transfer its belief onto physical society.  In attempt to achieve order and peace, the opposite actually takes place because each person recognizes his truth as being more true that another’s.  Here, we see the primary mistake of human reason.

The matter of the meaning of life is concerned with a person’s view of earthly happenings.  In other words, this subject is concerned with one’s view of reality.  Reality is a thing which religion in the 21st century largely leaves unmentioned.  The mystery of what our ultimate reality is remains unfound, but deserves to be examined at least.  It can be said clearly that religion in today’s age does not examine reality, but rather uses its dogma as reasoning to leave it be untouched.  The reasoning to turn one’s eye away from the mysterious realm of being is not all clear. But, above all other suggestions, it seems it may be because whatever is the “truth of reality” here on earth, may prove to be too painful.

Further, on the above suggestion, I believe the pain would be caused by a “void”.  The “void”, generally, would prove to be a lacking of what all followers of a religion hope for—a Heaven-like realm and a protecting, ultimately kind god.  In many cases, there is a worshipping and reliance in the two above-mentioned concepts.  The ideas of an omniscient, fatherly god and a utopian, absolute realm-after-death provide followers with comfort and answers.  But above the answers and solace provided is what brings me to the third aspect of religion: The Great Mysteries of life.

The belief of the classic concept of a God and Heaven relieve the believer of thought, to an extent.  With answers supported so largely and absolutely by society, a follower’s mind can rest and not worry of the Great Mysteries of life.  The Great Mysteries are essentially the Great Questions: What did humanity originate from? What drives humanity’s existence? What happens when a person dies? And maybe the most important: What is a person’s purpose in life?

Religious dogma and secular reasoning alike provide only vague hypotheses for these questions.  The vague reasoning stems from that fact that, surely, no master of academia, no person, and no manuscript has the answers.

In one instance of the folly of both religious and secular reasoning, we see the question of: What is our purpose?  Here, religion gives reason that humanity’s purpose is already planned and destined.  On the opposite hand, atheists give reason that life is omitted of any kind of purpose: that there is complete nothingness.

Conversely to both, no popular dogma settles on a different suggestion: that maybe humanity’s purpose should be to create one’s own purpose and meaning.  But, of course, this would relieve each extreme of its essence: religion of its reassurance and atheism of its intellectual-highess.

Why has this not been adopted or examined further?  It seems to go back to human nature’s original need for reassurance.  When in times of struggle and hopelessness, no person wants to create their own light—he wants to already see it.

These points show perfectly the flaw of humanity’s opinion and use of religion in the 21st Century—the fact that all persons, religious or secular, are searching for the same truths, which remain unknown to any mind.  Instead of uniting in this fact, man has divided.


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