What of institutional religion?

What place is there for the major religions (within the posited framework of an autonomous nested mesh of destinies ranging from the personal to multiple collectives)?

Divested of the detritus of dogma deliberately designed to distinguish each sect or faith from the others, and then to enable a claim of an unwarranted theological superiority, and thereby an exclusive path to heaven, two core beliefs are shared by these religions, except Buddhism. First is a claim of a creator god. The second is that, since humans are the products of this creation, we are bonded to one another.

What a wonderful concept. It is a great pity that it seems to apply only within the boundaries of each religious sect. The others are outsiders, heretics, heathens, etc. and are therefore not going to be ‘saved.’ Thus, in the name of their god, each priesthood is likely to display or even preach prejudice towards those not under its control or influence.

There will, of course, be great exceptions – priests within each religion who are truly ecumenical (accepting related sects within their religion as non-competitive), or who are freethinkers in their tolerance, even accepting other religions as comparable paths to the one God of mankind. I have enjoyed conversing with some of these enlightened exceptions.

What of those who quite impertinently suggested that my soul would remain doomed if I did not convert to their sect? My riposte to such soul gatherers is as follows: ‘When you ascend to the Celestial Abode of the Heavenly Father, you will find yourself shaking hands with Caluthumpians and members of all the other religions.’ Regrettably, some ‘wannabe’ saviours seemed discomfited by such a vision; I have watched a few dash down the road with displeasure after receiving my good news! I wonder how the atheists react on entry to this Abode.

Is it not true that institutional religion has pitted followers of one religion against another, and sect against sect within many religions, butchering fellow humans and defiling them in every way in the name of their faith? Under the pap propagated by their spin-doctors, it is carnivore-eat-carnivore, that is, dog-eat-dog! This situation continues.

The true measure of the quality of a civilisation is the way the least viable of the people are treated. This criterion, in my view, also applies to religions. On this test, the major religions, if not all of them, fail. The life chances, the quality of life, of those at the bottom of the socio-economic pile are generally ignored by their co-religionists in power, in government. It is a great pity that it was the communist nations which provided some uplift to their peasants, lifting them from their squalor. Our only hope is the secular nation, which subordinates saving the soul to filling an empty belly.

Would it not be wonderful if individual humans were able to seek succour from their god or spirits or whatever, without being caught up within an institutional religion with all its divisive binding rules, regulations and practices, as well as its priesthood; that is, without an intermediary? This is not to deny that there are many who derive some peace of mind through their priests. From observation, the two main groups in Australia are the elderly and the newly converted (mainly East Asians). This peace of mind, if associated with sectarian prejudice, may not however be the best ticket for entry to Heaven.

Yet, the real need by the majority of humans to have some hope of alleviating their suffering as they strive merely to exist, to survive, to protect their families (especially their young), cannot be denied. However, how could they accept that their prayers, their entreaties, are in vain; and that they need to work through their personal destinies in each life? Do not the alleged interventions by some kind god, or the claimed miracles brought about by saints, offer (blind) hope? Should the purveyors of this hope, the middlemen, most of whom live well and in security, therefore be tolerated? If so, at what price?

Yet, I will make it clear that I am not denigrating the kindness of most of those I refer to as middlemen. I continue to deal with them. They are worthy of respect. They have chosen to help their church-attending flocks as best they can, but within the closed framework of their dogma, and the well-trodden paths of tradition.

(The above are extracts from my book ‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society.’)

 

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An octogenarian’s thoughts about religion (Part 2)

In Part 1, I made the following claims: That the major religions are equal in their potential; that the Hindu faith is more attractive for me because it is most comprehensive (because it offers a view of mankind’s place in the Cosmos, as well as a cosmology involving cycles of existence each of 3.11 trillion years); and that, and while our prayers may take diverse forms, we all pray for the same reasons.

I now highlight yet another, and most significant, feature of religions. The following extract is from Chapter 16 of ‘Destiny Will Out’, my first memoir.

“All religions guide us in our relationships with fellow humans. This ethical component draws upon a belief in a Creator (and this was not denied by the Buddha) and, as we are all bound to the Creator, we are bonded to one another. In intent, then, the ethical component of all religions of faiths is the same. Those religionists who argue to the contrary may well be placing themselves and their powers over us; I distrust the integrity of such people. This is not to deny the equivalence of the humanist perspective to the core ethics of the spiritually religious.”

Ignoring the reality that the ethical imperative is ignored by greedy individuals, as well as by those who are politically driven (possibly implying that their claimed religious faith is a facade), without an ethical code shared by those of us who believe that we are co-created by God, we may be compared with lesser members of the kingdom of fauna, the animal kingdom.

 

An octogenarian’s thoughts about religion (Part 1)

“When I fell out of the boat taking me to a career and lost my family, my self-respect, and faith in my abilities, I gave away my god (and everybody else’s). Struggling in rough and strange waters, I had time to think.

The first non-textbook I read when I settled down to academic study, strangely enough, was about Abraham (a nostalgic look at a past-life period?). Reading laterally, I then covered the belief systems of some early societies. I read about the nature of religious belief, and about the major religions. I came across a simple and very useful framework for examining religions, which I used some years later when I was on a school board.

When I came to enjoy the bliss of my own family, I recovered my faith in a Creator – logic (yes, logic) took me to this position. Reflecting (perhaps) the experiences of my formative years (and what I was taught) and drawing upon my reading, I realised that all faiths are beneficial and equal; one would have to be brainwashed or an egomaniac to claim that one faith was somehow superior to the others.

While I continue to hold this view, I prefer the Hindu philosophy because it is more comprehensive in its explanatory scope and yet, at its core, quite simple. It took me many years to reach this position.

All religions offer a devotional component. We all pray, in different ways, but for the same reasons. Some of us are a little bit more selfish at times than others. The forms of prayer vary, but their intent is the same. Is one form better, more effective, or better liked than God? If you do not like the way I pray, you probably do not like the way I look.”

(The above is an extract from my first memoir ‘Destiny Will Out’ Chapter 16)

Merchants in the temple

Gianluigi Nuzzi’s ‘ Merchants in the Temple: Inside Pope Francis’ secret battle against corruption in the Vatican’ (published 2015) is, according to the author, based on confidential information to which he had been given access.

The back cover says: “Based on confidential information – including top-secret documents from inside the Vatican and actual transcripts of Pope Francis’s admonishments to the papal court about the lack of financial oversight and responsibility – Merchants in the Temple illustrates all the undercover work conducted by the Pope since his election and shows the reader who his real enemies are. It reveals the instruments Francis is using to reform the Vatican and rid it, once and for all, of the overwhelming corruption traditionally entrenched in the Roman Catholic Church.”

The cover also shows these reviews. “A truly shocking, shameful story of waste and corruption within the vast network of Vatican finances … a provocative work of dogged investigative research.” (Kirkus Review)

“The author’s analysis of the numbers and account of the byzantine internal politics are thoroughly convincing … These revelations should make the need for urgent reform obvious to the world outside the walls of the Vatican.” (Fortune)

The book includes the role of Australian Cardinal Pell in the Pope’s efforts to effect change.

The book concludes with the question “Will the Pope win the battle?” and the statement “… Italian prosecutors who are expert in organised crime … have repeatedly expressed their fear about threats to Pope Francis’ safety.”

An incredible amount of detail is available in the book, and its ‘Notes.’ Yet, under the heading “Where does the money for the poor end up, the book states  … we know how much has been collected from the faithful but not how it is spent.”

“In other words, of the 53.2 million taken through Peter’s Pence (2012) – to which we would add 3 million in interest payments – a good 35.7 million (67 percent) was spent on the Curia and another 6.3 million (12.4 percent) was not used, set aside as reserves of the Peter’s Pence fund.” “In practice, to date, the offerings for the poor are still a black hole: absolute secrecy on how the money is spent …”

(A fascinating book. But, “corruption in the Vatican”? By religious leaders? Of the largest institutional religion in the world? Whose theology dominates Australia’s social policy?)

POETRY FOR THE SOUL (PART 2)

Tieme Ranipiri’s uplifting spiritual poetry ‘My Law’ (refer my post of 2 May 2018) uplifts the soul, irrespective of one’s faith. My thanks to Joseph Potts and George Armstrong for their comments. The author is obviously a sensitive and spiritual person.

This poetry also resonates with my Hinduistic mind. As a metaphysical Hindu, I am aware that Hinduism is like the River Indus. Powerful tributaries of thought and insight flow into a massive river of faith. This latter river permits fresh input, as well as deviations, causing no concern to those spiritually uplifted by going with the flow.

There is no authoritative Good Book (as with the 3 ‘desert’ religions – Judaism, Christianity, and Islam). There are no authoritarian institutions associated with my non-ritualistic faith. My path to God does not deny the value of any other path. Of course, the ethical codes of the known major religions cannot diverge one from the other – not when they all share the same Creator, and with whom they seek to commune.

The massive river of Hindu faith surely contributes to the Ocean Of Consciousness, from which we are said to have arisen; just as the River Indus contributes to the single ocean of Earth. As the latter ocean sustains life on Earth, so this former Ocean of Consciousness sustains human souls during their purification process through many Earthly lives. So mought it be!

Will the West be overtaken? (Part 2)

‘Why the West rules – for now’ by Ian Morris is interesting while challenging. His representation of China as the East is somewhat selective; he ignores any significant historical developments in mid-Asia. How could the Indian civilisation be the oldest continuous culture on post-Deluge Earth? Indic philosophy, not being consumer-oriented, allegedly developed an understanding of mankind in the universe a long way back in history.

Morris also conflates West Asia (“the first Westerners”) with Europe and the USA (the latter two normally known together as the West).

Then, is consumption of food the best criterion for comparing social development? A high average figure of consumption may cover vast disparities within the community. Is there not a place for moral or spiritual progress? Man shall not live by bread alone.

Yet, the Morris thesis is worthy of attention. There is this question: Did not Europe develop industrially and philosophically much later than the core cultures of Asia? Only after the 15th century CE was Europe joined by Morris to Western Asia as ‘the West’, except for the 500 years from 250 BCE when Rome was first linked to West Asia as ‘the West.’ A new nation created by European emigrants, viz. North America, was subsequently added to ‘the West.’ Ultimately, it is the USA, as ‘the West’, which is compared with China.

Morris, who writes in a very erudite manner, is most knowledgeable about all the major events of human history. He shows how ‘the West’ was ahead of China for at least for 2,000 years until 541 CE in terms of social development (as defined by him). Then China moved ahead until 1773. Industrialisation and battle-capacity subsequently enabled the West to get ahead again. China will, however, soon catch up, he expects (a somewhat unavoidable conclusion).

The reality is that China already contributes to consumption in the USA. Its recent economic, technological, and military advances, allied to a probable future in association with most of East Asia and probably all of Southeast Asia, while simultaneously linked to Central Asia through the Shanghai Co-operation Organisation, will soon equal the military and industrial might of the West (the USA and its satrapies and NATO).

While Morris’ analysis is most impressive, his scenario seems to be much ado about little. A combination of economic success and military power (subsuming the necessary information technology and organisational competence) will probably result in China, Russia, and the USA eventually forming a tripartite global system of power-based governance – – by necessity.

Like the poor in developing and developed nations, the rest of humanity will survive, hopefully in peace; with energy consumption more equitable than at present, in the penumbra of this most probable governance relationship.

How will geography, impacted also by sporadic cosmic catastrophes, respond? Would the presence of 3 powerful nations, eyeing off one another with some suspicion, provide more protection than hitherto to the smaller, weaker, and unprotected nations?

An Asian-Australian reviews post-war Australia

In this whitish outpost of the West, set in coloured waters, and surrounded by worrisome foreign faiths, myth meets reality in challenging ways. Myth – Australia is a Middle Power. Reality – Australia is a satrapy of the USA. It rushes behind its hoped-for protector into wars which have no bearing on its existence.

An octogenarian Asian-Australian author (Raja Arasa Ratnam) would like to see his adopted nation (of which he is strangely proud) become the next state of the USA. Why? Australia would become less welfare-oriented and more enterprise-driven; it would enjoy the military protection it seeks (while not having to pay for its armoury); it can strut the world stage without being uncertain about the way it might be viewed by its major export customers; and less subservient to foreign investors (the nation will not survive without an on-going inflow of foreign capital); and it will become a republic which elects its presidents directly (a majority preference).

Myth – Australia is multicultural, with more languages and ethnicities within its borders than any other nation; and it upholds human rights. Reality – the ‘ethnics’ being broadly spread throughout its electorates, the nation is well-controlled by Anglo-Celts. Its social policies are dominated by the values of the Vatican. Voluntary euthanasia is anathema; a legislated charter of human rights is opposed by those ‘of the faith’; and race discrimination legislation offers (sort of) protection against being offended, even by spoken words!

‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society’ (published 2012) presents a rear-vision mirror assessment of Australia after the author’s highly interactive and contributory life of more than 6 decades in his adopted nation. It was only after a professor of history and politics had written (in summary) “There is wisdom here” that the author decided to publish this book. It was then recommended by the US Review of Books.

The book covers a range of issues: religion; the Cosmos; professional ethnics and multiculturalism; migrants, refugees and unlawful arrivals, viz. asylum seekers; racism and tribalism; national identity; governance; family and society; empires – gone and going; subservience (of the political class vs. the stand-tall workers); and biculturalism. It is hard-hitting but fair. The analysis is deep, the commentary incisive.

The author is a communitarian small-l liberal (thereby a political orphan). He has an extensive record of contribution to civil society: national president of Australian Rostrum (akin to Toastmasters); foundation chairman of a school board (when he wrote an accepted outline of a program for teaching primary school children about religion – no indoctrination); founder of a public speaking competition for primary school children in the national capital and surrounding townships; chairman of a union committee which established merit protection procedures in the federal public service (receiving a Meritorious Service Award); co-founder of a national public speaking competition for secondary school students; and an appointed member of the health advisory committee in his shire. There were sundry other contributions. His activities led to him being a luncheon guest of the Governor-General; and as co-guest of honour with a State Governor in two cities.

The author’s 2 memoirs ‘Destiny Will Out’ and ‘The Dance of Destiny’ show that the spirit world ‘hijacked’ him to Australia, and kept him there. His experiences include the wheels of his life-chances cart falling off from time to time; and him falling into holes which were not there! The US Review of Books recommended ‘The Dance of Destiny.’

It was after a significant psychic experience – when the spirit of his favourite uncle materialised to offer him spiritual guidance – that the author began to write. This was in response to his uncle’s advice that he could “contribute to building a bridge from where you came to where you are.” ‘Destiny Will Out’ reflected both his own settlement experiences and his work – over 9 years – (at the level of Director) on policies relating to migrant integration.

‘Destiny Will Out’ was so well received by senior academics and a wide range of readers that he wrote ‘The Karma of Culture’ (2003) and ‘Hidden Footprints of Unity’ (2004). Both were recommended by the US Review of Books. The supportive pre-publication endorsements by senior academics and other appropriate notable persons have since been confirmed. Both books cover issues relating to successful migrant integration.

‘The Dance of Destiny’ describes (in Part 1) life under British colonialism, the Japanese military occupation of Malaya, and an interesting but short stay in Singapore by the author and his Anglo-Australian wife. Part 2 of this book covers the author’s travails during the White Australia era. The book ends with a strong spiritual overlay.

‘Pithy Perspectives: a smorgasbord of short, short stories’ (2011) reflects the author’s whimsical approach to life. It was reviewed favourably by the US Review of Books and, most strongly, by the New South Wales state president of the Federation of Australian Writers.

Raja Arasa Ratnam’s books are available as ebooks from amazon.com and its international outlets at about $US 2.99 each. They are now receiving customer reviews to complement the earlier endorsements and reviews.

For what it is worth, the author has been described as “an intellectual who cannot be categorised” and his writings noted as representing “a sliver of Australia’s post-war history.” (Refer Prof. Greg Melleuish of Wollongong University, Australia). Although the author arrived in Australia in 1948, when the White Australia policy had sharp teeth, he has no recriminations. Australia is on its way to joining the Family of Man, he says.