A religion is a system of human thought which usually includes a set of narratives, symbols, beliefs and practices that give meaning to the practitioner's experiences of life through reference to a higher power, deity or deities, or ultimate truth. Religion is commonly identified by the practitioner's prayer, ritual, meditation, music and art, among other things, and is often interwoven with society and politics. It may focus on specific supernatural, metaphysical, and moral claims about reality (the cosmos and human nature) which may yield a set of religious laws, ethics, and a particular lifestyle. Religion also encompasses ancestral or cultural traditions, writings, history, and mythology, as well as personal faith and religious experience.

The term "religion" refers to both the personal practices related to communal faith and to group rituals and communication stemming from shared conviction. "Religion" is sometimes used interchangeably with "faith" or "belief system," but it is more socially defined than personal convictions, and it entails specific behaviors, respectively.

The development of religion has taken many forms in various cultures. It considers psychological and social roots, along with origins and historical development.

In the frame of western religious thought, religions present a common quality, the "hallmark of patriarchal religious thought": the division of the world in two comprehensive domains, one sacred, the other profane. According to the futurist Raymond Kurzweil, "The primary role of traditional religion is deathist rationalization—that is, rationalizing the tragedy of death as a good thing." Religion is often described as a communal system for the coherence of belief focusing on a system of thought, unseen being, person, or object, that is considered to be supernatural, sacred, divine, or of the highest truth.Moral codes, practices, values, institutions, tradition, rituals, and scriptures are often traditionally associated with the core belief, and these may have some overlap with concepts in secular philosophy. Religion is also often described as a "way of life" or a life stance.

Etymology

Religion is derived from the Latin religiō, the ultimate origins of which are obscure. One possibility is derivation from a reduplicated , an interpretation traced to Cicero connecting "read", i.e. re (again) + lego in the sense of "choose", "go over again" or "consider carefully". However, modern scholars, like Tom Harpur and Joseph Campbell, favor the derivation from "bind, connect"; probably from a prefixed , i.e. re (again) + ligare or "to reconnect," which was made prominent by St. Augustine, following the interpretation of Lactantius. However, the French scholar Daniel Dubuisson notes that relying on this etymology "tends to minimize or cancel out the role of history"; he notes that Augustine gave a lengthy definition of religio that sets it quite apart from the modern word "religion".

History

The word "religion" as it is used today does not have an obvious pre-colonial translation into non-European languages. Daniel Dubuisson writes that "what the West and the history of religions in its wake have objectified under the name 'religion' is ... something quite unique, which could be appropriate only to itself and its own history." The history of other cultures' interaction with the religious category is therefore their interaction with an idea that first developed in Europe under the influence of Christianity.

Religion and the body politic

A good understanding of the meaning of Christianity before the word "religion" came into common usage can be found in St. Augustine's writing. For Augustine, Christianity was a disciplina, a "rule" just like that of the Roman Empire. Christianity was therefore a power structure opposing and superseding human institutions, a literal Kingdom of Heaven. Rather than calling one to self-discipline through symbols, it was itself the discipline taught by one's family, school, church, and city authorities. However at this point the root of the English word "religion", the Latin religio, was in use only to mean "reverence for God or the gods, careful pondering of divine things, piety" (which Cicero further derived to mean "diligence"); in other words, there was no sense of a "system" nor even of the Christian power structure but only of spirituality. Max Müller characterized many other cultures around the world, including Egypt, Persia, and India, as having a similar power structure at this point in history. What we would call religion today, they would only call "law".

As Christianity became commonplace, the charismatic authority identified by Augustine, a quality we might today call "religiousness", had a commanding influence at the local level. This system persisted in the Byzantine Empire following the East-West Schism, while Western Europe regulated unpredictable expressions of charisma through the Roman Catholic Church. However, as the Church lost its dominance during the Protestant Reformation and Christianity became closely tied to political structures, religion was recast as the basis of national sovereignty, and religious identity gradually became a less universal sense of spirituality and more divisive, locally defined, and tied to nationality. It was at this point that "religion" was dissociated with universal beliefs and moved closer to dogma in both meaning and practice. However there was not yet the idea of dogma as personal choice, only of established churches.

Religious freedom

In the Age of Enlightenment, the idea of Christianity as the purest expression of spirituality was supplanted by the concept of "religion" as a worldwide practice. This caused such ideas as religious freedom, a reexamination of classical philosophy as an alternative to Christian thought, and more radically Deism among intellectuals such as Voltaire. Much like Christianity, the idea of "religious freedom" was exported around the world as a civilizing technique, even to regions like India that had never treated spirituality as a matter of political identity. In Japan, where Buddhism was still seen as a philosophy of natural law, the concept of "religion" and "religious freedom" as separate from other power structures was unnecessary until Christian missionaries demanded free access to conversion, and when Japanese Christians refused to engage in patriotic events.

With the Enlightenment religion lost its attachment to nationality, but rather than being a universal social attitude, it was now a personal feeling, or emotion. Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "a feeling of absolute dependence". His contemporary Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit." William James is an especially notable 19th century subscriber to the theory of religion as feeling.

Modern currents in religion

Religious studies

With the recognition of religion as a category separate from culture and society came the rise of religious studies. Clifford Geertz's definition of religion as a "cultural system" was dominant for most of the 20th century and continues to be widely accepted today.

Sociologists and anthropologists tend to see religion as an abstract set of ideas, values, or experiences developed as part of a cultural matrix. For example, in Lindbeck's Nature of Doctrine, religion does not refer to belief in "God" or a transcendent Absolute. Instead, Lindbeck defines religion as, "a kind of cultural and/or linguistic framework or medium that shapes the entirety of life and thought… it is similar to an idiom that makes possible the description of realities, the formulation of beliefs, and the experiencing of inner attitudes, feelings, and sentiments.” According to this definition, religion refers to one's primary worldview and how this dictates one's thoughts and actions. Thus religion is considered by some sources to extend to causes, principles, or activities believed in with zeal or conscientious devotion concerning points or matters of ethics or conscience, and not necessarily including belief in the supernatural.

Although evolutionists had previously sought to understand and explain religion in terms of a cultural attribute which might conceivably confer biological advantages to its adherents, Richard Dawkins called for a re-analysis of religion in terms of the evolution of self-replicating ideas apart from any resulting biological advantages they might bestow. He argued that the role of key replicator in cultural evolution belongs not to genes, but to memes replicating thought from person to person by means of imitation. These replicators respond to selective pressures that may or may not affect biological reproduction or survival. Susan Blackmore regards religions as particularly tenacious memes. Chris Hedges, however, regards meme theory as a misleading imposition of genetics onto psychology.

Interfaith cooperation

Because religion continues to be recognized in Western thought as a universal impulse, many religious practitioners have aimed to band together in interfaith dialogue and cooperation. The first major dialogue was the Parliament of the World's Religions at the 1893 Chicago World's Fair, which remains notable even today both in affirming "universal values" and recognition of the diversity of practices among different cultures. The 20th century has been especially fruitful in use of interfaith dialogue as a means of solving ethnic, political, or even religious conflict, with Christian-Jewish reconciliation representing a complete reverse in the attitudes of many Christian communities towards Jews.

Secularism and criticism of religion

As religion became a more personal matter, discussions of society found a new focus on political and scientific meaning, and religious attitudes were increasingly seen as irrelevant for the needs of the European world. On the political side, Ludwig Feuerbach recast Christian beliefs in light of humanism, paving the way for Karl Marx's famous characterization of religion as "the opiate of the masses". Meanwhile, in the scientific community, T.H. Huxley in 1869 coined the term "agnostic," a term subsequently adopted by such figures as Robert Ingersoll. Later, Bertrand Russell told the world Why I Am Not a Christian.

Atheists have developed a critique of religious systems as well as personal faith. Modern-day critics focus on religion's lack of utility in human society, faulting religion as being irrational. Some assert that dogmatic religions are in effect morally deficient, elevating to moral status ancient, arbitrary, and ill-informed rules—taboos on eating pork, for example, as well as dress codes and sexual practices—possibly designed for reasons of hygiene or even mere politics in a bygone era.

In North America and Western Europe the social fallout of the 9/11 attacks contributed in part to the appearance of numerous pro-secularist books, such as The God Delusion by Richard Dawkins, The End of Faith by Sam Harris, and God is not Great: How Religion Poisons Everything by Christopher Hitchens. This criticism is largely, but not entirely, focused on the monotheistic Abrahamic traditions.

Religious belief

Religious belief usually relates to the existence, nature and worship of a deity or deities and divine involvement in the universe and human life. Alternately, it may also relate to values and practices transmitted by a spiritual leader. Unlike other belief systems, which may be passed on orally, religious belief tends to be codified in literate societies (religion in non-literate societies is still largely passed on orally). In some religions, like the Abrahamic religions, it is held that most of the core beliefs have been divinely revealed.

Religious belief can also involve causes, principles or activities believed in with zeal or conscientious devotion concerning points or matters of ethics or conscience, not necessarily limited to organized religions.

Specific religious movements

In the 19th and 20th centuries, the academic practice of comparative religion divided religious belief into philosophically-defined categories called "world religions." However, some recent scholarship has argued that not all types of religion are necessarily separated by mutually exclusive philosophies, and furthermore that the utility of ascribing a practice to a certain philosophy, or even calling a given practice religious, rather than cultural, political, or social in nature, is limited. The list of religious movements given here is an attempt to summarize the most important regional and philosophical influences, but it is by no means a complete description of every religious community.

• Abrahamic religions are practiced throughout the world. They share in common the Jewish patriarch Abraham and the Torah as an initial sacred text, although the degree to which the Torah is incorporated into religious beliefs varies between traditions.
  • Judaism accepts only the prophets of the Torah, but also relies on the authority of rabbis. It is practiced by the Jewish people, an ethnic group currently centered in Israel but also scattered throughout the Jewish diaspora. Today, Jews are outnumbered by Christians and Muslims.
  • Christianity is centered on the life and teachings of Jesus of Nazareth as presented in the Gospels and the writings of the apostle Paul (1st century CE). The Christian faith is essentially faith in Jesus as the Christ, the Son of God, and as Savior and Lord. As the religion of Western Europe during the time of colonization, Christianity has been propagated throughout the world. However, Christianity is not practiced as a single orthodoxy but as a mixture of Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and many forms of Protestantism. In the United States, for example, African-Americans and Korean-Americans usually attend separate churches from Americans of European descent. Many European countries as well as Argentina have established a specific church as the state religion, but this is not the case in the United States nor in many other majority Christian areas.
  • Islam refers to the religion taught by the Islamic prophet Muhammad, a major political and religious figure of the 7th century CE. Islam is the dominant religion of northern Africa, the Middle East, and South Asia. As with Christianity, there is no single orthodoxy in Islam but a multitude of traditions which are generally categorized as Sunni and Shia, although there are other minor groups as well. Wahhabi Islam is the established religion of the Kingdom of Saudi Arabia. There are also several Islamic republics, including Iran which is run by a Shia Supreme Leader.
  • The Bahá'í Faith was founded in the 19th century in Iran and since then has spread worldwide. It teaches unity of all religious philosophies and accepts all of the prophets of Judaism, Christianity, and Islam as well as additional prophets including its founder Bahá'u'lláh.
  • Smaller Abrahamic groups that are not heterodox versions of the four major groupings include Mandaeism, Samaritanism, the Druze, and the Rastafari movement.
• Indian religions are practiced or were founded in the Indian subcontinent. Concepts most of them share in common include karma, caste, reincarnation, mantras, yantras, and darśana. Islam in India has also been influenced by Indian religious practices.
  • Hinduism is a synechdoche describing the similar Indian religious philosophies of Vaishnavism, Shaivism, and related groups, and is the predominant religion of the Indian subcontinent Hinduism is not a monolithic religion in the Romannic sense but a religious category containing dozens of separate philosophies amalgamated as Sanātana Dharma.
  • Sikhism is a monotheistic religion founded on the teachings of Guru Nanak and ten successive Sikh Gurus in 15th century Punjab. Sikhs are found mostly in India.
  • Jainism, taught primarily by Parsva (9th century BCE) and Mahavira (6th century BCE), is an ancient Indian religion that prescribes a path of non-violence for all forms of living beings in this world. Jains are found mostly in India.
  • There are dozens of new Indian religions and Hindu reform movements, such as Ayyavazhi and Swaminarayan Faith.
• Buddhism was founded by Siddhattha Gotama in the 6th century BCE. Buddhists generally agree that Gotama aimed to help sentient beings end their suffering by understanding the true nature of phenomena, thereby escaping the cycle of suffering and rebirth (saṃsāra), that is, achieving Nirvana.
  • Theravada Buddhism, which is practiced mainly in Southeast Asia alongside folk religion, shares some characteristics of Indian religions. It is based in a large collection of texts called the Pali Canon.
  • Under the heading of Mahayana (the "Great Vehicle") fall a multitude of doctrines which began their development in China and are still relevant in Vietnam, in Korea, in Japan, and to a lesser extent in Europe and the United States. Mahayana Buddhism includes such disparate teachings as Zen, Pure Land, and Soka Gakkai.
  • Vajrayana Buddhism, sometimes considered a form of Mahayana, was developed in Tibet and is still most prominent there and in surrounding regions.
  • Two notable new Buddhist sects are Hòa Hảo and the Dalit Buddhist movement, which were developed separately in the 20th century.
• Yazdânism is a non-Abrahamic monotheistic category including the traditional beliefs of the Yazidi, Alevi, and Ahl-e Haqq.
• Religious movements centered in the United States are often derived from Christian tradition. They include the Latter Day Saint movement, Christian evangelicalism, and Unitarian Universalism among hundreds of smaller groups.
• Folk religion is a term applied loosely and vaguely to disorganized local practices. It is also called paganism, shamanism, animism, ancestor worship, and totemism, although not all of these elements are necessarily present in local belief systems. The category of "folk religion" can generally include anything that is not part of an organization. The modern neopagan movement draws on folk religion for inspiration.
  • African traditional religion is a category including any type of religion practiced in Africa before the arrival of Islam and Christianity, such as Yoruba religion or San religion. There are many varieties of religions developed by Africans in the Americas derived from African beliefs, including Santería, Candomblé, Umbanda, Vodou, and Oyotunji.
  • Folk religions of the Americas include Aztec religion, Inca religion, Maya religion, and modern Catholic beliefs such as the Virgin of Guadalupe. Native American religion is practiced across the continent of North America.
  • Australian Aboriginal culture contains a mythology and sacred practices characteristic of folk religion.
  • Chinese folk religion, practiced by Chinese people around the world, is a primarily social practice including popular elements of Confucianism and Taoism, with some remnants of Mahayana Buddhism. Most Chinese do not identify as religious due to the strong Maoist influence on the country in recent history, but adherence to religious ceremonies remains common. New religious movements include Falun Gong and I-Kuan Tao.
  • Traditional Korean religion was a syncretic mixture of Mahayana Buddhism and Korean shamanism. Unlike Japanese Shinto, Korean shamanism was never codified and Buddhism was never made a social necessity. In some areas these traditions remain prevalent, but Korean-influenced Christianity is far more influential in society and politics.
  • Traditional Japanese religion is a mixture of Mahayana Buddhism and ancient indigenous practices which were codified as Shinto in the 19th century. Japanese people retain nominal attachment to both Buddhism and Shinto through social ceremonies, but irreligion is common.
• A variety of new religious movements still practiced today have been founded in many other countries besides the United States and Japan, including Cao Đài in Vietnam.
  • Shinshūkyō is a general category for a wide variety of religious movements founded in Japan since the 19th century. These movements share almost nothing in common except the place of their founding. The largest religious movements centered in Japan include Soka Gakkai, Tenrikyo, and Seicho-No-Ie among hundreds of smaller groups.

Sociological classifications of religious movements suggest that within any given religious group, a community can resemble various types of structures, including "churches", "denominations", "sects", "cults", and "institutions".

Religion and superstition

While superstitions and magical thinking refer to nonscientific causal reasoning, applied to specific things or actions, a religion is a more complex system about general or ultimate things, involving morality, history and community. Because religions may include and exploit certain superstitions or make use of magical thinking, while mixing them with broader considerations, the division between superstition and religious faith is hard to specify and subjective. Religious believers have often seen other religions as superstition.Likewise, some atheists, agnostics, deists, and skeptics regard religious belief as superstition.Religious practices are most likely to be labeled "superstitious" by outsiders when they include belief in extraordinary events (miracles), an afterlife, supernatural interventions, apparitions or the efficacy of prayer, charms, incantations, the meaningfulness of omens, and prognostications.

Greek and Roman pagans, who modeled their relations with the gods on political and social terms scorned the man who constantly trembled with fear at the thought of the gods, as a slave feared a cruel and capricious master. Such fear of the gods (deisidaimonia) was what the Romans meant by superstitio (Veyne 1987, p 211). Early Christianity was outlawed as a superstitio Iudaica, a "Jewish superstition", by Domitian in the 80s AD, and by AD 425, Theodosius II outlawed pagan traditions as superstitious.

The Roman Catholic Church considers superstition to be sinful in the sense that it denotes a lack of trust in the divine providence of God and, as such, is a violation of the first of the Ten Commandments. The Catechism of the Catholic Church states superstition "in some sense represents a perverse excess of religion" (para. #2110).

Superstition is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16-22 (para. #2111)

Related forms of thought

Religion and philosophy

Being both forms of belief system, religion and philosophy meet in several areas - notably in the study of metaphysics and cosmology. In particular, a distinct set of religious beliefs will often entail a specific metaphysics and cosmology. That is, a religion will generally have answers to metaphysical and cosmological questions about the nature of being, of the universe, humanity, and the divine.

Cosmology

Humans have many different methods which attempt to answer fundamental questions about the nature of the universe and our place in it (cosmology). Religion is only one of the methods for trying to answer one or more of these questions. Other methods include philosophy, metaphysics, astrology, esotericism, mysticism, and forms of shamanism, such as the sacred consumption of ayahuasca among Peruvian Amazonia's Urarina. The Urarina have an elaborate animistic cosmological system, which informs their mythology, religious orientation and daily existence. In many cases, the distinction between these means are not clear. For example, Buddhism and Taoism have been regarded as schools of philosophies as well as religions.

Given the generalized discontents with modernity, consumerism, over-consumption, violence and anomie, many people in the so-called industrial or post-industrial West rely on a number of distinctive religious worldviews. This in turn has given rise to increased religious pluralism, as well as to what are commonly known in the academic literature as new religious movements, which are gaining ground across the globe.

Religion and science

Religious knowledge, according to religious practitioners, may be gained from religious leaders, sacred texts (scriptures), and/or personal revelation. Some religions view such knowledge as unlimited in scope and suitable to answer any question; others see religious knowledge as playing a more restricted role, often as a complement to knowledge gained through physical observation. Some religious people maintain that religious knowledge obtained in this way is absolute and infallible (religious cosmology).

The scientific method gains knowledge by testing hypotheses to develop theories through elucidation of facts or evaluation by experiments and thus only answers cosmological questions about the physical universe. It develops theories of the world which best fit physically observed evidence. All scientific knowledge is subject to later refinement in the face of additional evidence. Scientific theories that have an overwhelming preponderance of favorable evidence are often treated as facts (such as the theories of gravity or evolution).



Many scientists have held strong religious beliefs (see List of Christian thinkers in science) and have worked to harmonize science and religion. Isaac Newton, for example, believed that gravity caused the planets to revolve about the Sun, and credited God with the design. In the concluding General Scholium to the Philosophiae Naturalis Principia Mathematica, he wrote: "This most beautiful System of the Sun, Planets and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being." Nevertheless, conflict has repeatedly arisen between religious organizations and individuals who propagated scientific theories that were deemed unacceptable by the organizations. The Roman Catholic Church, for example, has in the past reserved to itself the right to decide which scientific theories were acceptable and which were unacceptable. In the 17th century, Galileo was tried and forced to recant the heliocentric theory based on the church's stance that the Greek Hellenistic system of astronomy was the correct one. Today, however, only 7% of the members of the National Academy of Sciences believe in a god.

Epistemology

Many theories exist as to why religions sometimes seem to conflict with scientific knowledge. In the case of Christianity, a relevant factor may be that it was among Christians that science in the modern sense was developed. Unlike other religious groups, as early as the 17th century the Christian churches had to deal directly with this new way to investigate nature and seek truth.

The perceived conflict between science and Christianity may also be partially explained by a literal interpretation of the Bible adhered to by many Christians, both currently and historically.The Catholic Church has always held with Augustine of Hippo who explicitly opposed a literal interpretation of the Bible whenever the Bible conflicted with Science. The literal way to read the sacred texts became especially prevalent after the rise of the Protestant reformation, with its emphasis on the Bible as the only authoritative source concerning the ultimate reality. This view is often shunned by both religious leaders (who regard literally believing it as petty and look for greater meaning instead) and scientists who regard it as an impossibility.

Some Christians have disagreed or are still disagreeing with scientists in areas such as the validity of Keplerian astronomy, the theory of evolution, the method of creation of the universe and the Earth, and the origins of life. On the other hand, scholars such as Stanley Jaki have suggested that Christianity and its particular worldview was a crucial factor for the emergence of modern science. In fact, most of today's historians are moving away from the view of the relationship between Christianity and science as one of "conflict" — a perspective commonly called the conflict thesis. Gary Ferngren in his historical volume about Science & Religion states:

Eastern religions

In the Bahá'í Faith, the harmony of science and religion is a central tenet. The principle states that that truth is one, and therefore true science and true religion must be in harmony, thus rejecting the view that science and religion are in conflict. `Abdu'l-Bahá, the son of the founder of the religion, asserted that science and religion cannot be opposed because they are aspects of the same truth; he also affirmed that reasoning powers are required to understand the truths of religion and that religious teachings which are at variance with science should not be accepted; he explained that religion has to be reasonable since God endowed humankind with reason so that they can discover truth. Shoghi Effendi, the Guardian of the Bahá'í Faith, described science and religion as "the two most potent forces in human life."

Proponents of Hinduism claim that Hinduism is not afraid of scientific explorations, nor of the technological progress of mankind. According to them, there is a comprehensive scope and opportunity for Hinduism to mold itself according to the demands and aspirations of the modern world; it has the ability to align itself with both science and spiritualism. This religion uses some modern examples to explain its ancient theories and reinforce its own beliefs. For example, some Hindu thinkers have used the terminology of quantum physics to explain some basic concepts of Hinduism such as Maya or the illusory and impermanent nature of our existence. The philosophical approach known as pragmatism, as propounded by the American philosopher and psychologist William James, has been used to reconcile scientific with religious knowledge. Pragmatism, simplistically, holds that the truth of a set of beliefs can be indicated by its usefulness in helping people cope with a particular context of life. Thus, the fact that scientific beliefs are useful in predicting observations in the physical world can indicate a certain truth for scientific theories; the fact that religious beliefs can be useful in helping people cope with difficult emotions or moral decisions can indicate a certain truth for those beliefs. (For a similar postmodern view, see grand narrative).

Mysticism and esotericism

Mysticism focuses on methods other than logic, but (in the case of esoteric mysticism) not necessarily excluding it, for gaining enlightenment. Rather, meditative and contemplative practices such as Vipassanā and yoga, physical disciplines such as stringent fasting and whirling (in the case of the Sufi dervishes), or the use of psychoactive drugs such as LSD, lead to altered states of consciousness that logic can never hope to grasp. However, regarding the latter topic, mysticism prevalent in the 'great' religions (monotheisms, henotheisms, which are perhaps relatively recent, and which the word 'mysticism' is more recent than,) includes systems of discipline that forbid drugs that can damage the body, including the nervous system.

Mysticism (to initiate) is the pursuit of communion with, or conscious awareness of ultimate reality, the divine, spiritual truth, or Deity through direct, personal experience (intuition or insight) rather than rational thought. Mystics speak of the existence of realities behind external perception or intellectual apprehension that are central to being and directly accessible through personal experience. They say that such experience is a genuine and important source of knowledge.

Esotericism is often spiritual (thus religious) but can be non-religious/-spiritual, and it uses intellectual understanding and reasoning, intuition and inspiration (higher noetic and spiritual reasoning,) but not necessarily faith (except often as a virtue,) and it is philosophical in its emphasis on techniques of psycho-spiritual transformation (esoteric cosmology). Esotericism refers to "hidden" knowledge available only to the advanced, privileged, or initiated, as opposed to exoteric knowledge, which is public. All religions are probably somewhat exoteric, but most ones of ancient civilizations such as Yoga of India, and the mystery religion of ancient Egypt, Israel (Kabbalah,) and Greece are examples of ones that are also esoteric.

Spirituality

Members of an organized religion may not see any significant difference between religion and spirituality. Or they may see a distinction between the mundane, earthly aspects of their religion and its spiritual dimension.

Some individuals draw a strong distinction between religion and spirituality. They may see spirituality as a belief in ideas of religious significance (such as God, the Soul, or Heaven), but not feel bound to the bureaucratic structure and creeds of a particular organized religion. They choose the term spirituality rather than religion to describe their form of belief, perhaps reflecting a disillusionment with organized religion (see Major religious groups), and a movement towards a more "modern" — more tolerant, and more intuitive — form of religion. These individuals may reject organized religion because of historical acts by religious organizations, such as Christian Crusades and Islamic Jihad, the marginalisation and persecution of various minorities or the Spanish Inquisition. The basic precept of the ancient spiritual tradition of India, the Vedas, is the inner reality of existence, which is essentially a spiritual approach to being.

Myth

The word myth has several meanings.

1. A traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon;
2. A person or thing having only an imaginary or unverifiable existence; or
3. A metaphor for the spiritual potentiality in the human being.Joseph Campbell, The Power of Myth, p. 22 ISBN 0-385-24774-5

Ancient polytheistic religions, such as those of Greece, Rome, and Scandinavia, are usually categorized under the heading of mythology. Religions of pre-industrial peoples, or cultures in development, are similarly called "myths" in the anthropology of religion. The term "myth" can be used pejoratively by both religious and non-religious people. By defining another person's religious stories and beliefs as mythology, one implies that they are less real or true than one's own religious stories and beliefs. Joseph Campbell remarked, "Mythology is often thought of as other people's religions, and religion can be defined as mis-interpreted mythology."Joseph Campbell, Thou Art That: Transforming Religious Metaphor. Ed. Eugene Kennedy. New World Library ISBN 1-57731-202-3.

In sociology, however, the term myth has a non-pejorative meaning. There, myth is defined as a story that is important for the group whether or not it is objectively or provably true. Examples include the death and resurrection of Jesus, which, to Christians, explains the means by which they are freed from sin and is also ostensibly a historical event. But from a mythological outlook, whether or not the event actually occurred is unimportant. Instead, the symbolism of the death of an old "life" and the start of a new "life" is what is most significant. Religious believers may or may not accept such symbolic interpretations.

See also

• Faith
• Belief
• List of religious populations
• List of religious texts
• Religions by country
• Wealth and religion
• Religion and happiness
• Religious conversion
• Theocracy

References

Notes

1. While religion is difficult to define, the standard model of religion as used in religious studies was defined by Clifford Geertz (Religion as a Cultural System, 1973). For an influential critique of Geertz's model see Talal Asad's The Construction of Religion as an Anthropological Category (1982).
2. The words "belief system" may not necessarily refer to a religion, though a religion may be referred to as "belief system."
3. Jack Goody as cited in
4. Durkheim 1976, p.36
5. Simon Young and Robert A. Freitas (2005). Designer Evolution: A Transhumanist Manifesto, p. 372, Prometheus Books, ISBN 9781591022909.
6. In The Pagan Christ: Recovering the Lost Light. Toronto. Thomas Allen, 2004. ISBN 0-88762-145-7
7. In The Power of Myth, with Bill Moyers, ed. Betty Sue Flowers, New York, Anchor Books, 1991. ISBN 0-385-41886-8
8. Dubuisson, The Western Construction of Religion. pp.22-23
9. Daniel Dubuisson. The Western Construction of Religion. 1998. William Sayers (trans.) Baltimore: Johns Hopkins University Press, 2003. p. 90.
10. Timothy Fitzgerald. Discourse on Civility and Barbarity. Oxford University Press, 2007. pp.45-46.
11. Talal Asad, Genealogies of Religion. Baltimore: Johns Hopkins Univ. Press, 1993 p.34-35.
12. Max Müller, Natural Religion‎, p.33, 1889
13. Lewis & Short, A Latin Dictionary[1]
14. Max Müller. Introduction to the science of religion. p. 28.
15. Fitzgerald 2007. p.194.
16. S. N. Balagangadhara. The Heathen in His Blindness... New York: Brill Academic Publishers, 1994. p.159.
17. Jason Ānanda Josephson. "When Buddhism Became a 'Religion'". Japanese Journal of Religious Studies 33.1: 143–168.
18. Isomae Jun’ichi. "Deconstructing 'Japanese Religion'". Japanese Journal of Religious Studies 32.2: 235–248.
19. Fitzgerald 2007, p.268
20. Hueston A. Finlay. "‘Feeling of absolute dependence’ or ‘absolute feeling of dependence’? A question revisited". Religious Studies 41.1 (2005), pp.81-94.
21. Max Müller. "Lectures on the origin and growth of religion."
22. George A. Lindbeck, Nature of Doctrine (Louisville: Westminster/John Knox Press, 1984), 33.
23. from unabridged dictionaries on http://dictionary.reference.com/browse/religion?r=75 and also the Oxford English Dictionary
24. The article about religion and irrationality.
25. Nobel Peace Laureate, Muslim and human rights activist Dr Shirin Ebadi has spoken out against undemocratic Islamic countries justifying "oppressive acts" in the name of Islam. Speaking at the Earth Dialogues 2006 conference in Brisbane, Dr Ebadi said her native Iran as well as Saudi Arabia, Kuwait and Yemen "among others" were guilty of human rights violations. "In these countries, Islamic rulers want to solve 21st century issues with laws belonging to 14 centuries ago," she said. "Their views of human rights are exactly the same as it was 1400 years ago."
26. Religion Explained: The Evolutionary Origins of Religious Thought, Pascal Boyer, Basic Books (2001)
27. see several dictionaries on http://dictionary.reference.com/browse/religion?r=75 and also Oxford's English Language Dictionary
28. Brian Kemble Pennington Was Hinduism Invented? New York: Oxford University Press US, 2005. ISBN 0195166558
29. Russell T. McCutcheon. Critics Not Caretakers: Redescribing the Public Study of Religion. Albany: SUNY Press, 2001.
30. Nicholas Lash. The beginning and the end of 'religion'. Cambridge University Press, 1996. ISBN 0521566355
31. Charles Eric Lincoln. Race, religion, and the continuing American dilemma. Macmillan, 1999. ISBN 0809016230
32. Won Moo Hurh. The Korean Americans. Greenwood Publishing Group, 1998.
33. Hinduism is variously defined as a "religion", "set of religious beliefs and practices", "religious tradition" etc. For a discussion on the topic, see: "Establishing the boundaries" in Gavin Flood (2003), pp. 1-17. René Guénon in his Introduction to the Study of the Hindu Doctrines (1921 ed.), Sophia Perennis, ISBN 0-900588-74-8, proposes a definition of the term "religion" and a discussion of its relevance (or lack of) to Hindu doctrines (part II, chapter 4, p. 58).
34. Fitzgerald 2007, p. 232
35. Dean, Bartholomew 2009 Urarina Society, Cosmology, and History in Peruvian Amazonia, Gainesville: University Press of Florida ISBN 978-081303378 [2]
36. Bartholomew Dean 1994 "The Poetics of Creation: Urarina Cosmology and Historical Consciousness." Latin American Indian Literatures Journal (10):22-45
37. Quotation: "The Second Vatican Council affirmed academic freedom for natural science and other secular disciplines". From the essay of Ted Peters about Science and Religion at "Lindsay Jones (editor in chief). Encyclopedia of Religion, Second Edition. Thomson Gale. 2005. p.8185"
38. By Dr Paul Murdin, Lesley Murdin Photographs by Paul New. Supernovae Astronomy Murdin Published 1985, Cambridge UniversityPress Science,256 pages,ISBN 052130038X page 18.
39. Godfrey-Smith, Peter. 2003. Theory and reality: an introduction to the philosophy of science. Science and its conceptual foundations. Chicago: University of Chicago Press. Page 14.
40. Edward J. Larson and Larry Witham, Leading scientists still reject God, in Nature July 23, 1998
41. Stanley Jaki. Bible and Science, Christendom Press, 1996 (pages 110-111)
42. Quotation: "The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science." (p. 7), from the essay by Colin A. Russell "The Conflict Thesis" on "Gary Ferngren (editor). Science & Religion: A Historical Introduction. Baltimore: Johns Hopkins University Press, 2002. ISBN 0-8018-7038-0".
43. India – Caste. Encyclopædia Britannica.
44. : '[..] many gods and goddesses (traditionally 330 million!) [...] Hinduism generally regards its 330 million as deities as extensions of one ultimate reality, many names for one ocean, many "masks" for one God.'

Bibliography

External links

• IACSR - International Association for the Cognitive Science of Religion
• Studying Religion - Introduction to the methods and scholars of the academic study of religion
• A Contribution to the Critique of Hegel’s Philosophy of Right - Marx's original reference to religion as the opium of the people.
• The Complexity of Religion and the Definition of “Religion” in International Law Harvard Human Rights Journal article from the President and Fellows of Harvard College(2003)
• Major Religions of the World Ranked by Number of Adherents by Adherents.com (August 28, 2005) Retrieved December 22, 2005
• Religion Statistics from UCB Libraries GovPubs