A religion
may be seen as having three layers, with the third layer divided into three
parts again.
First,
there are many people having personal spiritual experiences, that are perhaps
in essence just experiences of emptiness or a void, a void that in itself can be
experienced as harboring a lot of rich potential. These people can be doubted
or criticized by people who don’t have such spiritual experiences, but in others
they do exist.
Second,
there are the sharings, often in ceremonies, with others who also have such
spiritual experiences.
So far so
good. Then the sharing community creates a number of additions and the problems
start.
One type of
addition comes when the members of the community cannot resist the temptation
to fill in the void with projections, fantasies, images, representations, words
or even stories of human-like figures, call such figures god or gods, and image
them to live on Mount Olympus or in ‘heaven’.
Questions
arise, for instance, about the perceived inconsistency of an old father figure in
‘heaven’ who is supposed to be both a good god and the creator of Auschwitz.
Also here belongs the endless debate between Darwinists and Creationists who
both ignore the spiritual experiences that many people have without any
additions.
Another
addition comes when a sharing community creates an organization to arrange
meetings and other mundane activities on behalf of the community. Their
misconduct can be used as a means to criticize the particular religion.
Yet another
addition arises when the religious community design certain rules of behavior
for its members and both the community and the organization sanction the
compliance to these rules by referring to the human-type projections called
gods, or derive authority from such imagined figures to justify what others
call misbehavior.
Mount Olympus
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