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Comparative Religion

Religion and Human Nature by Keith Ward

By Keith Ward

What do the good international religions say in regards to the soul and its final future? This booklet, the 3rd in Keith Ward's magisterial tetralogy on comparative faith, provides the ideals of six significant traditions approximately human nature, tips to immortality, and the top of the realm. It deals an incredible philosophical research of ideals in reincarnation and the resurrection of the physique. eventually it constructs a Christian interpretation, within the mild of clinical wisdom and an international non secular worldview.

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The Relation of the Soul to Krishna There remains a tension between the unchanging and the changing nature of Krishna. On the one hand, Krishna is eternally creative, since created souls are eternal. Indeed, the souls are 'separated expansions' of Krishna himself. Krishna loves all beings, is concerned for their welfare, and descends to deliver them from suffering in many incarnations. His devotees are dear to hima statement made six times in the twelfth chapter of the Gita, verses 1420. Not only that, in Gaudiya thought at least, Krishna is pleased by the love of his devotees, and is everincreasing in happiness and bliss, because of the mutual devotion between them and him.

For Sankhya, in this realm of material cause and effect, it is the three basic 'qualities', sattva, rajas, and tamasgoodness, passion, and ignorancewhich cause actions and their consequences. '15 Purusa is the witness, and the three qualities are the real causes of all material change. The Lord creates the three qualities and sets them working, but is not involved with them and expects 13Gita, Purport to 15. 1, p. 713. 14Gita 18. 65. 15Gita 13. 30. 2011 23:24:28] next page > page_46 < previous page page_46 next page > Page 46 to achieve no personal purpose through them.

MacKintosh and J. S. Stewart (Edinburgh: T. and T. Clark, 1989), 131. 2011 23:24:23] next page > page_28 < previous page page_28 next page > Page 28 God fully and in that sense of being to a lesser or greater degree one with God. Vivekananda takes the essential religious experience to be one of non-duality. '48 He speaks critically about the idea of God as 'a father in heaven'. He calls it a relatively primitive idea compared to the idea of the God within. 'I am worshipping only myself . . 49 Each soul is God, though it mistakenly thinks itself to be a distinct individual, or even a particular material body.

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