The Axiomatic Sermons book published on Amazon.

The Axiomatic Sermons book has been published on Amazon.

The presented piece of work and wisdom is essentially poetic in nature and originally written and poetized in Hindi language. The language, that I used in the original Hindi work, is very simple and is very easily understandable to the local public here in North Western India, where I was born and dwell. The main aim of using the simple native language were, to transmit the Divine knowledge in the form of a written message, to almost everyone, whether learnt or illiterate here in my vicinity, so that everyone can get a grasp on the deluding subject of the Divine and the Religion.

The presented piece of work, being fully Divine in nature, is very well put and the poetry, though merely allusive, constitutes whole wisdom of the world. Its main stress is to potentially inform the reader about the True Religion, that is The Religion in fact. The whole work is very easy to comprehend and memorise. The individual stanzas are also very easy-going and in a natural flow of the words. Mostly the stanzas come over, very beautifully, surprisingly and very naturally.

This book is available here

The Personal Religion

The Personal Religion

Introduction :-
This article addresses change and continuity in late antique Eastern Christianity, as perceived through the lens of the categories of institutional religion and personal religion. The interaction between personal devotion and public identity reveals the creative aspects of a vibrant religious culture that altered the experience of Christians on both a spiritual and an institutional level. A close look at the interrelations between the personal and the institutional expressions of religion in this period attests to an ongoing revision of both the patristic literature and the monastic tradition. By approaching the period in terms of ‘revision’, the contributors discuss the mechanism of transformation in Eastern Christianity from a new perspective, discerning social and religious changes while navigating between the dynamics of personal and institutional religion.

Recognizing the creative aspects inherent to the process of ‘revision’, this article re-examines several aspects of personal and institutional religion, revealing dogmatic, ascetic, liturgical, and historiographical transformations. Attention is paid to the expression of the self, the role of history and memory in the construction of identity, and the modification of the theological discourse in late antique culture. The article also explores several avenues of Jewish-Christian interaction in the institutional and public sphere.

Observations :-
It seems that historians of religion should no longer need to refute characterizations of the Mediterranean world in the fifth through eighth centuries, whether in the West or the East, as "stagnant" or merely a time of "revision" of earlier insights. This article of learning essays nonetheless frame their collection as a response to such views; they seek "to discern the diverse and convoluted transformations of Eastern Christian thought and practice" in the centuries after Chalcedon through the overarching theme of the relationships or interactions between "personal religion" and "institutional religion".

Although the article explicitly does not define these categories, it is reasonably clear what does it mean by personal religion: it is the religious experience and practice of the "individual," for that word appears multiple times in their elucidation of the personal. Institutional religion does not receive the same elaboration, but it must be significantly different from an individual, i.e. "collective" or "group." The editors attribute the increased importance of "individual piety" to the growth of monasticism and its influence throughout society, but one may argue that many forms of monasticism in fact created modes of "institutional" or group religion unprecedented, at least in Judaism and Christianity, in the intensity of their collectivist mentality. This point is considered below.

Definition :-
Scholars have attempted to define both concepts, Religion and Spirituality, but as Zinnbauer, Pargament, and Scott show, there are many different possible definitions in the literature. Generally, the definition of religion is related to the institutional, ritual and ideological, whereas spirituality is related with the personal, affective, experiential, and reflective (Ubani & Tirri, 2006). In this sense, Van Dierendonck and Mohan observe that spirituality is centered in an inner attitude, unrelated with any specific religion.

Research:-
Likewise, empirical research has shown that the complexity in understanding this difference is also found in the general population. In a research with 102 adolescents between ages 12 and 13, Ubani and Tirri concluded that the participants indicated expressions of religion as related majority with institutional dimension and spirituality as the humanistic dimension. Moreover, studies with the young population in Cataluña, Spain (Casas et al., 2009) Also show a different understanding of the two concepts. The majority believes that traditional religion contributes very little to their vital satisfaction, whereas the importance given to spirituality is greater.

Personal Well Being Index (PWI) :-
Cummins, et al., 2003 and International Wellbeing Group, 2006). This scale measures subjective well being within different domains of satisfaction: standard of living, health, life achievements, personal relationships, personal safety, groups and future security. According to the authors, these satisfaction domains are related with global wellbeing, each one as a specific item. In November 2006 the authors included the religion/spirituality domain, adding one item (International Well being Group, 2006), and in April 2013, they decided to make the Spiritual/Religious domain optional, because it showed unique contribution in some countries, but not in others.

In the revision of the instrument, the authors also recommend that researchers wishing to include this domain use two separate questions, one referring to spirituality and the other referring to religious beliefs (International Well being Group, 2013). Thus, considering the previous findings about the eighth item, this research took into account two different versions of the wellbeing index, one including spirituality, and the other, religion.

Knowing Christ Today ‘personal religion or public reality?’ These talks by Dallas Willard were recorded at a conference titled Knowing Christ Today ‘personal religion or public reality?’ on the 20 May 2010. A prolific writer, and professor of philosophy at the University of Southern California, Willard argues that Bible truths should be treated as a reliable body of knowledge – and afforded the same authority as philosophy, science and other disciplines. It’s from this basis, he explains, that Christians can most effectively engage their culture. This message is not only the central theme of the conference, but also at the very core of Bible Society’s mission to help today’s world connect with God’s Word.

Why has Dallas Willard been ranked alongside the likes of Martin Luther, John Wesley, Dietrich Bonhoeffer and C. S. Lewis? It's because he is reshaping our understanding of the Kingdom and the gospel of Jesus Christ. Few Christian leaders have a mind that can break the mould in the way that Dallas has. But, as the American writer John Ortberg says, ‘his heart is better’. James Catford, The Bible in Transmission, Spring 2010 News Vanessa Perdriau on winning The Pitch Vanessa Perdriau talks about the film idea that won her first prize at The Pitch film competition. Based on the biblical story of Elijah, her story, The Widow's Last, explores a woman’s journey from hopelessness and devastation to restoration and purpose.

Vanessa Perdriau wins The Pitch :-
Vanessa Perdriau from Blackheath, London, has won The Pitch film competition with her short historical drama “The Widow’s Last”. Pitch competition entries have to be based on a Bible story or character. Vanessa pitched her film idea, set during the Irish potato famine, to a panel of five industry judges at Pinewood Film Studios. Sponsorship brings the story of Mary Jones to life for the children of Wales A brand new show about the journey Mary Jones from Llanfihangel y Pennant to Bala will be travelling to schools in Wales from next week onwards. James's blog no related content was rabbis, Knowing Christ, today ‘personal religion or public reality?’

Studies of the adolescents: -
Among the existing studies with adolescents one of the main instruments used is the Personal Well being Index (PWI; Cummins, Eckersley, Pallant, Van Vugt, & Misajon, 2003). The PWI has seven items about different dimensions of satisfaction: standard of living, health, life achievements, personal relationships, personal safety, groups and future security. The International Well being Group has incorporated an eighth item related to spirituality or religion. Even though the PWI has been designed for the adult population, its formulation is broad enough to be used in all types of populations (Lau et al., 2008).

As an advocate of soulful living, I want to see religion thrive, but not religion as we have known it. I want to see it rising out of the heartfelt search of each man and woman for meaning and purpose. That search is the foundation of a religious life, and in a way it never ends. We always have more questions and can always go deeper into the convictions and understandings we have. This kind of religion is dynamic and tries to avoid static structures.

What is your personal Religion?
On the  question, A Religion of One's Own? people almost always ask: "But what about community?" Well yes, we want and need community in everything, but we have grown used to religious community as a certain group of people who think alike on important matters. That kind of community belongs to an outmoded way of imagining religion. Today we can start with our spiritual discoveries and form a religious practice of our own. We can do this within the setting of either a formal religion, like a church, in a less formal group, or on our own. We will find community because of the power of our open mind and the sincerity of our quest. We will draw people to us inspired by our intelligence and fervor, and we will seek out people who show similar courage and a spirit of adventure. Nothing to worry, community will happen.

Studies: -
It was possible to conclude that the model fit indices for each country and for the multigroup model are lower than the PWI-7 indices when including the spirituality or religion items. However, the adjustments are appropriate, showing that spirituality and religion contribute to the "PWI" construct, also finding that the model with spirituality presents better adjustments than the model with religion.

The different PWI versions showed good psychometric properties in the samples in both countries of this study, as well as for the combined sample, indicating its potential for the development of transcultural studies. The item spirituality seems to contribute to the PWI more than the item religion, since in the analyses performed it had a regression weight close to those found for the items "Health" and "Groups", whereas the item religion showed the lowest weight between all other domains assessed.

Data analysis :-
This data analysis reinforces the hypothesis that, in both cultures, satisfaction with spirituality contributes to overall life satisfaction and thus to subjective well being. Therefore, it's recommended that future studies continue to include the item spirituality in the PWI when administered on adolescents in the Latin American context. As a limitation of the study, the fact that the meaning given by adolescents to the terms "spirituality" and "religion" is not accurately understood should be highlighted. Furthermore, future research should also verify the PWI consistency including these two terms together or separately, considering age and gender differences, since these terms can be understood differently at different life stages.

Appreciation of the vision :-
This was an interesting look at religion. In fact, it really helps to uncover the "moon" that religion is supposed to point towards but has often been muddled and confused through the institutions in which they are expressed. I like that he does not condemn religion, rather encourages the reader to go further and deeper in their own tradition which may need to borrow from less traditional sources. This is a must read for a any seeker.

In addition, the domain which is more related to the PWI latent variable is satisfaction with the feeling of Personal Safety, followed by satisfaction with Life Achievements. The explained variance of the PWI relative to the OLS is slightly higher when adding the "spirituality" or "religion" item to the PWI-7 for both countries. That indicates that the PWI contributes more to the explanation of overall life satisfaction when adding the variable spirituality or religion to the instrument.

Traditional Religion :-
What is appreciate most about A Religion of One's Own is that it shows how one can meld traditional religion, spiritual intuition, and personal discipline into a deep and meaningful practice without it being kooky. Unlike so many new age forms of spiritualism, Moore's approach also requires something deep of the participant - in mind and in action. It's still is figuring out where to take it from here, but that's really the point.

On the other hand, should a man express affinity with the vessel as metaphor, it is as accessible to him as to any woman. By contrast, in the patriarchies of the past, though men were the privileged share holders and legislators in language, they were nonetheless, in a more limited sense than women, prisoners of the same aesthetic and moral codes established by their forbears. The total deconstruction of inherited gender prescription/proscription is Charlesworth's aim. But Charlesworth insists that she not impose her gender deconstruction on others, as this is each individual's personal, spiritual task. This is what can be called Charlesworth's Personal Religion.

Vaishnavism and Shaivism traditions of Hinduism subscribe to an ultimate personal nature of God. The Vishnu Sahasranama declares the person of Vishnu as both the Paramatma i.e. Supreme Soul and Parameshwara i.e. Supreme God, while the Rudram describes the same about Shiva. In Krishna-centered theology, Krishna is seen as a form of Vishnu by most, except Gaudiya Vaishnavism, the title Svayam Bhagavan is used exclusively to designate Krishna in his personal feature. It refers to Gaudiya Vaishnava, the Nimbarka Sampradaya and followers of Vallabha, while the person of Vishnu and Narayana is sometimes referred to as the ultimate personal god of other Vaishnava traditions.

The new and old traditions :-
In this new religious era the old traditions and institutions could come to life and become more relevant than ever. They are teeming with beautiful language, ideas, music, architecture, ritual and story. For our own religion, we don't have to invent the wheel. It's there in the books and buildings and customs spread around the globe. It  is  experienced to the spiritual teachers and rabbis and imams and priests and sisters who are witnesses to a new spiritual intelligence. They are already far ahead in their re-visioning of religion, and they can guide and educate. But you don't have to be a member or follower to build your religion from the traditions, learning from these wise people and being inspired by them.

Still you can be anyone in your own mind, and have three outstanding rubbish, can contact for counsel at any time. Being friendly with several sisters and priests who have been on the frontier of this new religiousness for years. Your buddy in teaching spirituality and making it accessible. A colleague who is a master of the old theology and yet far ahead in re-forming religion for the future. These admirable people are variously close to or remote from the official old style churches. Once you leave spiritual regimentation behind, you discover multiple ways of being genuinely and solidly religious.

Religion and Spirituality :-
The habit of preferring "spirituality" over "religion" is also passing. It's time to be more open, firm and courageous in countering the soulless, ego-centered philosophies of the modern era and embrace a new sacred. It's time not to abandon religion but to re-imagine it.

As observed by the International Well being Group , in the Australian population the domain "spirituality or religion" does not make a differential contribution, although it has proven to do so in other countries. For example, Wills reports empirical evidence of this contribution in the Colombian population and supports the inclusion of this new domain in the PWI. Moreover, Yiengprugsawan et al. conclude that "religion and spirituality" are important domains for well being in Thailand.

Observations :-
Discussion on the importance of including religion and spirituality as one of the PWI domains leans towards the studies that show that they contribute to life satisfaction and happiness (Cohen, 2002). In this sense, some studies show spirituality and religion as important protective factors for adolescent (Moreira & Sarriera, 2006).

In many studies the domains religion and spirituality are treated similarly, as if they were synonyms. Likewise, by proposing its inclusion in the PWI, the specific question used both words -"How satisfied are you with your spirituality or religion?" (International Wellbeing Group, 2006). Wills also used only one question to carry out his study in Colombia, but he pointed out that this is a topic that must be assessed with more detail. Considering that it is a double-barreled item, it may lead to a misunderstanding of the concepts and a measurement problem.

The reliability analysis (Cronbach´s alpha coefficient) of the different instrument specifications (with or without the inclusion of the domains "Religion" and "Spirituality") show that the results for Chile range between .803 and .785 and for Brazil between .788 and .774. However, a decrease in their reliability occurs with the inclusion of the item Religion (increasing to .796, if the item is deleted in Chile, and to .779 in Brazil), what was confirmed in the item-test correlation with the same domain in both countries (.268 for Chile and .290 for Brazil), considerably smaller than for the remaining domains. On the other hand, the inclusion of the domain related to satisfaction with spirituality in the corresponding version of the PWI in both countries slightly increases reliability (alpha decreases when removed).

Likewise, comparatively lower values are observed in the item-total correlations of the domains "Religion" and "Spirituality" with the original domains (PWI-7). In addition, relative similarity can be observed in the correlations of the remaining domains between the different versions of the PWI. The range of the total-item correlation of the different domains (except for "Religion" and "Spirituality") are between .427 and .612 for Chile and .443 and .560 for Brazil, all of them significant with p ≤ .01.

Another table also presents the overall fit index for the structural models. Despite the fact that the fit indices in the models from each country and from the multigroup model are lower that the PWI indices, when the items spirituality or religion are present the adjustments are appropriate, showing that spirituality and religion contribute to the PWI construct.

All specifications of the multigroup model have good fit indices, both without restrictions and with restricted factor loadings. It can be observed that the model with the item "religion" has the lowest fit indices. Also, when analyzing each country separately, data from Chile has better adjustment to the model with spirituality as well as with religion, compared to Brazil.

The reliability of the PWI with or without the inclusion of the "Religion" and "Spirituality" domains in Chile ranges between .803 and .785 and in Brazil between .788 and .774, thus there is a decrease in reliability originated from the inclusion of the item religion (it is .796 when removing this item for Chile and .779 for Brazil). The same occurs in the item-test correlation for the same item in both countries (.268 for Chile and .290 for Brazil), significantly less than the other domains. Comparing both countries, the inclusion of the item spirituality slightly increases reliability. In this regard, the reliability coefficients for the PWI-7 and PWI-8 versions have values very close to those obtained by related studies in other countries (Nielsen, Smyth, & Zhai, 2010; Rodriguez et al., 2011), obtaining an adequate reliability level.

The comparatively low item-total correlations and reliability coefficient obtained in the PWI + religion, and also its lowest fit indices in all models proposed, and the lowest factor loadings indicated the difficulty for including this domain specifically, despite remaining within acceptable ranges. When considering the correlations between the items religion and spirituality with the remaining items in the PWI, the ranges are similar to those found in Casas et al. with a sample of Spanish adolescents.

Complementarily, the results of the item-total correlations show values within similar ranges to those shown by studies in other countries with adult samples (since there are very few studies published with adolescent): from .33 to .69 for Hong Kong and from .21 to .66 for Australia (Lau et al., 2005), and from .44 to .79, in Spain (Rodriguez et al., 2011). Likewise, the nine domains analyzed had significant correlations with the single item scale on OLS.

Regarding the inclusion of the domains religion or spirituality as two separate items, it was possible to observe that the reliability analyses indicate that the inclusion of religion decreases reliability and the item-test correlations of these two domains are lower than for the remaining domains. However, the rest of the analyses favors the understanding that the item "spirituality" contributes to the PWI as well as to OLS. Thus it seems relevant to continue studying these domains in terms of their contribution to life satisfaction of adolescents.

For most, the question is not whether to be, but when and how to be religious. For those who are not drawn to traditional approaches, and for many of those who are, religious naturalism can offer a framework for exploring, experiencing, and enjoying a personal sense of religion.

The creative process of religion :-
Recognizing the creative aspects inherent to the process of ‘revision’, this article re-examines several aspects of personal and institutional religion, revealing dogmatic, ascetic, liturgical, and historiographical transformations. Attention is paid to the expression of the self, the role of history and memory in the construction of identity, and the modification of the theological discourse in late antique culture. The book also explores several avenues of Jewish-Christian interaction in the institutional and public sphere.

This study compared the 7-item Personal Well being Index (PWI) with two other versions which include the domains "Spirituality" and "Religion", separately, in a sample of Brazilian (n = 1.047) and Chilean (n = 1.053) adolescents. A comparison of psychometric properties between the PWI versions was carried out through multigroup confirmatory factor analysis showing adequate adjustments (CFI > .95, RMSEA < .08), whereas the item spirituality presented better performance. For the analysis of the differential contribution of each domain to the notion of global satisfaction, a regression on the item Overall Life Satisfaction (OLS) was applied using structural equations. It is recommended the inclusion of the item spirituality in the original scale, considering the importance of such domain in both cultures.

The Personal Religion of Edward III
"Blessed be the Lord, God of Israel, for he has visited his people, he has come to their rescue and he has raised up a power for salvation in the House of his servant David.”

Thus exclaimed the Lanercost chronicler after recounting the glorious deeds of King Edward III at Crécy and Calais in 1346–47. By the middle years of his reign Edward was already commonly seen as the divinely inspired instrument of English salvation, the epitome of Old Testament kingship, and an exemplar for Christian princes. English writers and artists made enthusiastic comparisons with Samson and David, with Arthur and Charlemagne. Edward was frequently portrayed as the great boar which, according to certain well-known political prophecies, would subdue England's enemies and restore the kingdom to its former greatness.

Special Note :-
This fine article, guides you through a process you might want to find your own personal religion, gathering from your past religious experiences and being lead through the great artists, thinkers and persons with deep faith. I really appreciate this therapist that works with us and for us to find our way. The soul has its own agenda and you can find new depth and purpose in your worship. This article is for atheists, agnostics and seekers as well.

These talks by Dallas Willard were recorded at a conference titled Knowing Christ Today ‘personal religion or public reality?’ on the 20 May 2010. A prolific writer, and professor of philosophy at the University of Southern California, Willard argues that Bible truths should be treated as a reliable body of knowledge – and afforded the same authority as philosophy, science and other disciplines. It’s from this basis, he explains, that Christians can most effectively engage their culture. This message is not only the central theme of the conference – but also at the very core of Bible Society’s mission to help today’s world connect with God’s Word.

All of the essays exhibit the clarity, exacting scholarship, and knowledge of the sources that we would expect from such accomplished scholars. If one seeks coherence in a collection like this, here it is to be found primarily in its geographical, chronological, and religious focus: Christianity in the late ancient and early Byzantine East. If some of the essays seem less relevant than others to the theme of personal and institutional religion, they nonetheless as a group do indeed, as the editors hope, "enrich and nuance the distinctive social and religious portrait of late antique Eastern Christianity" .

The shortcut :-
To get the good and avoid the bad, many take a “cafeteria-style” approach: accepting some beliefs but not others, joining in at times with a group, and having personal types of religious practice. Many use this personal approach as members of churches or temples. Others do it mainly on their own.  

The concepts of personal God :-
In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. In the Pentateuch, for example, God talks with and instructs his prophets and is conceived as possessing volition, emotions (such as anger, grief and happiness), intention, and other attributes characteristic of a human person. Personal relationships with God may be described in the same ways as human relationships, such as a Father, as in Christianity, or a Friend as in Sufism.

There is a distinct difference between the two major Islamic sects, Shia and Sunni, regarding belief in a personal god. Most Sunni Muslims believe in a personal god.

In general, most Deists view God as a personal God. This is illustrated by the 17th-century assertions of Lord Edward Herbert, universally regarded as the Father of English Deism, which stated that there is one Supreme God, and he ought to be worshiped. However, Deism is a general belief encompassing people with varying specific beliefs, and the notion of God as a personal God cannot be ascribed to all Deists.

Classical Deists who adhere to Herbert's common notion certainly believe in a personal God, because those notions include the belief that God dispenses rewards and punishments both in this life and after it. This is not something which would be done by an impersonal force. However, a personal relationship with God is not contemplated, since living a virtuous and pious life is seen as the primary means of worshiping God.

Christian Deism is a term applied both to Christians who incorporate Deistic principles into their beliefs and to Deists who follow the moral teachings of Jesus without believing in his divinity. With regard to those who are essentially Deists who follow the moral teachings of Jesus, these are a subset of Classical Deists. Consequently, they believe in a personal God, but they do not necessarily believe in a personal relationship with God.

Humanistic Deists accept the core principles of Deism but incorporate humanistic beliefs into their faith. Thus, Humanistic Deists believe in a personal God who created the universe. The key element that separates Humanistic Deists from other Deists is the emphasis on the importance of human development over religious development and on the relationships among human beings over the relationships between humans and God.

Those who self-identify as Humanistic Deists may take an approach based upon what is found in Classical Deism and allow their worship of God to manifest itself primarily (or exclusively) in the manner in which they treat others. Other Humanistic Deists may prioritize their relationships with other human beings over their relationship with God, yet still maintain a personal relationship with the Supreme Being.

Panendeists believe that God is both immanent and transcendent with respect to the universe. That is, God exists within all nature, creation or humans while also being above and independent of the material universe. Panendeists see their relationship with God as transpersonal.

Conclusion :-
Therefore, it can be concluded that Panendeists believe in a personal God and that there exists a relationship between God and humanity. Process Deism is a form of Panendeism. Process Deists believe that the creation process is ongoing and that God is continuously involved in worldly affairs by acting as a divine persuasive force and continually co-creating new possibilities . Thus, Process Deists view God as a personal God with whom a relationship is not only possible but important.

Personal Opinion :-
Well. You really read the literary article.  Now my personal views follow.

Personal is personal.  Personal religion is your personal matter. You can have a personal God and the personal religion. But remember that you are not the only one who is authorized to act as a personal. Every one is authorized to act as a Personal, to have a personal belief, a relationship with the same and the God as well.

Bibliography
15.06.40, Bitton 1970, Viewed 28 January 2016, <http://scholarworks.iu.edu/journals/index.php/tmr/article/view/19276/25402>.
A Religion of One's Own: A Guide to Creating a Personal Spirituality ... 1970, Viewed 28 January 2016, <http://www.goodreads.com/book/show/18079565-a-religion-of-one-s-own>.
Between Personal and Institutional Religion 1970, Viewed 28 January 2016, <http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503541310-1>.
Knowing Christ Today 'personal religion or public reality?' 1970, Viewed 28 January 2016, <http://www.biblesociety.org.uk/about-bible-society/our-work/knowing-christ-today-personal-religion-or-public-reality/>.
Personal god 1970, Viewed 28 January 2016, <https://en.wikipedia.org/wiki/Personal_god>.
Personal religion | Religious Naturalism 1970, Viewed 28 January 2016, <http://religiousnaturalism.org/ideas/personal-religion/>.
Psychometric properties of the personal wellbeing index in Brazilian ... 1970, Viewed 28 January 2016, <http://www.scielo.br/scielo.php?pid=S0102-79722014000400710&script=sci_arttext>.
RealClearReligion 1970, Viewed 28 January 2016, <http://www.realclearreligion.org/articles/2014/01/13/your_own_personal_religion.html>.
The Personal Religion of Edward III 1970, Viewed 28 January 2016, <http://journals.cambridge.org/article_S0038713400147323>.
Where Doubt Is Faith and the Sign Is Spirit. Sarah Charlesworth's Art of 1970, Viewed 28 January 2016, <http://www.huffingtonpost.com/g-roger-denson/where-doubt-is-faith-and_b_8087846.html>.

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Signification of Religion in life.

Significance of Religion in life :-

In the past, religion had helped in the spread of education, had saved peoples from frustration, had developed the spirit of toleration, had added rituals to make ceremonies charming, had helped in union with God, had helped in purification of Souls, had provided a sense of equality, had ended narrow outlooks, had developed the power of integration and cooperation, had added beauty to the universe through architecture and fine arts, and finally it had helped in stopping blood shed and violence. Religion had been a good instrument for helping needy and poor persons.

Religion is the tool by which a man can become ‘God’ or religion makes a man god. It is the duty of religion to save him from all other worldly miseries and ultimately provide the eternal bliss.

Religion reduces the effects of sins, carried over to this life, from previous lives and purifies the Soul, so that it is enabled to get contacted with the divine powers. lt purifies the behavior of the individual and elevates his social status and increases self confidence. It increases the patience of individual, truthfulness, love, wisdom, faith in God. equanimity, purity of thought and action and prudence, whereas violence, desire of theft etc. are eliminated which are sources of many miseries.

It develops an impartial view to the servitude. love and vision. In this way religion helps an individual to uplift himself from a lower level to the level of gods, from finite to infinite and from local to universal.

Eternal nature of the soul.

Eternal nature of the soul.

We take birth in the universe with entire ignorance into our minds. Slowly we get some knowledge of the world from our surroundings and environment. The finite and selfish nature of the self, causes our body to move such that, it is always after satisfaction of bodily desires through the use of materialistic substances and it does not care much to know its genuine nature and reunion with God, The Creator and Sustainer of life.

It is the responsibility of religion to teach the humans to act in such a way that along with the satisfaction of individual desires, the man also exerts for his emancipation. The human lifespan is about unstable nature and time of death is uncertain. Hence it turns necessary for human beings to put their endeavors for the attainment of self realization and thereby emancipating their soul from worldly miseries and acquire eternal bliss.

The world today is in great need of a system or a method which confirms to the scientific standards and whose modus operandi is acceptable to the people without questioning. As well as the human society is in severe need of such a divine system, which when applied to an individual or a group of people would result in the acquirement of both the worlds and godly aims. The most significant weakness of today’s religious system working in the universe is it's complication. It is not easily inferred that which one of the operating system is true and correct to follow.

We see in our everyday life that the babies are getting born, growing up, becomes young, get old, and ultimately die one day. In giving a thought over this fact, one wonders what is the life? Who am I? From where I came to the universe? Where would I go? What will happen to me after death? What for is life? Why it is given to me as well as to other creatures? Is there someone who controls the life and its activities? If yes, then who is He and what is his true nature and form? How he could be pleased to make our lives better? What is the true aim of the life? And how to live and attain that aim?

Answers to all these questions, elucidations of mystery nature of the universe and other entities have been given by various personal including various incarnations of the God,  which ultimately resulted in a faith which has expounded some kind of rules and precepts to follow.

‘God’ and ‘Soul’ are the only two recognized  eternal things so far and everything except these two is thought,  believed, claimed and proved to be transitory. Even these entities could also be proved to be elusive and fallacious and these two could be proved to dissolve into an entity known as ‘nothingness’. This nothingness is a state of consciousness that is capable to absorb and suck completely into itself and then emerge suddenly into life out of nowhere and start performing every activity which it desires. In this manner each and every thing present in this universe could be proven illusory and a mere fallacy.

However we observe that universe remains as it is about the death of individuals. This proves (or at least tries to show) that ‘nature’ is eternal. But the phenomenon of decaying which is applicable to everybody, when applied to whole universe proves that the universe also has its life, though it is much more than a human being which is merely about a hundred years.

Since creature should have come from somewhere, it is believed that the soul is eternal and suffers transmigration until its liberation from the bondage of life and death. And since we are not much potent and always find ourselves impotent before an unseen power controlling destiny of creatures, phenomenon of ‘God’ comes into existence, who is believed to be omnipotent and all capable to destroy our miseries and grieves. Hence, only the Soul and the God (Supreme Soul) remains to be considered as eternal and nothing other than these two is everlasting.

The aim of life and religion.

The Aim of human life and the True Religion.

We have a very wide range of religious systems operating in this universe. Everybody is related to some religious belief in which he offers his faith and devotion. But he scarcely knows, what is the aim and function of human life? What religion has to serve with that aim? Human life is about unstable nature and time of death is unsure. It can kill anybody, anytime and anyplace. Thus, it is our sole duty to know about ourselves, our aim, and true nature of religion, its aim and function.

In this unstable and mortal world, two things are acknowledged to be eternal, the Soul and the Supreme Soul, “The God”. Take out these two, everything exhibits an essential characteristic of instability and change, and also suffers with the phenomena of decaying. The body, in which the Soul and Supreme Soul both dwell, has an indispensable characteristic of finiteness. It always, is being used by the Soul as an instrument for the satisfaction of its desires through materialistic substances.

The human physical structure is like a covering or casing for the Soul. Within this physical body there are vital, mental, intellectual bodies and inside that there is Soul in the form of bliss. The Soul exhibits two natures of being finite, as well infinite. The finite nature is brutal and infinite nature is divine. The Human life has two objectives, according to the nature of the Soul. One is the provision of happiness through worldly and materialistic means, i.e. prosperity and the other is the actualization of the bliss through the patterns of ‘True Religion’,

The religion plays very important role in human life in this regard. It is an instrument for associating Soul with The Lord of the universe, ‘The God’. Thus making men gods. The etymological meaning of the word 'religion' is derived to be ‘reunited' and this reunion is the reunion of the Soul and the Supreme Soul.

The Earth has the need of a philosophy or ‘a religion’ which is capable of the provision of both the aims, be truthful as far as possible and be scientific in nature. It must be in confirmation with the scientific methods available to us. We must therefore find, develop and devise a ‘True Religion’ which shall satisfy our requirements and reduce the conflicts. We do not need religions based on superfluous belief, fairy tales or some lunatic.

Human Soul is bounded by the body and its desires. Along with fulfilling bodily requirements, if we adopt the ‘True Religion’ then emancipation and the attainment the bliss is possible. ‘True Religion' means a ‘factual religion’ or ‘a method of reunion with God’. The process of provisioning includes a performance of ‘True Religion’ with whole faith and devotion, realization of the Self, The God, omniscient and then bliss.

Life after emancipation is normal life, but the vision is unlike since it has always viewed the infinite. This life is devoid of conflicts, strives and grieves and is full of love, service and wisdom. This type of life is life in its genuine sense.

True Religion In Vedic Literature.

True Religion in Vedic Literature.

The only religion of the world is Satya Dharma i.e True religion. The same religion is expounded many times by the gifted saints. The True Religion has the basis in the Vedas as found in Vedic Literature and also is in conformity with the Vedic Religion and the existing world religions. The Vedic Religion has it's emphasis on the sacrifice whereas the True Religion has emphasis on meditation.  Though the utility of the sacrifices is not denied. However the attainment of emancipation through acquisition of true soul knowledge by self purification is the main objective of the True Religion. The analysis is laid down ��

In Yajur Veda prayers for the truth are found.
"May I attain the fulfillment of my heart, the Truthfulness of Speech. Yajur Veda - 39/4.
"May I go straight to Truth, place me in peace". Yajur Veda - 5/5.

No violation is confirmed in the Sam Veda.
Sam Veda orders not to violate. Sam Veda - 3/1/10.

Prayer for purity in the Rigveda is given as,
"This day may Pavaman, the most active purifier, purify us with His purifying power". The Pavaman meaning "The Purifier". Rigveda - 9/67/22.
And in Sam Veda as, " O friends, let us praise the Great Pure Lord with the pure Sam songs and by pure Hymns. May He quickly be pleased with blessings, by the Holy Hymns. Sam Veda - 3/12/9.

To teach the Detachedness from worldly affairs Yajur Veda questions that,
"Each and everything about the world in this universe is pervaded wholly by the God. For that utilize it with Detachedness, do not get attached to it. This wealth belongs to whom?". Means that this wealth belongs to no one. Yajur Veda - 40/1.

The question " This wealth belongs to whom?" also clears the concept of non-stealing. Since one should not take anything which does not belong to him. Yajur Veda - 40/1.

For regular meditations Sam Veda precepts that,
"To receive the awake consciousness of mind or Intellect, the man meditating on the God with his mind or Heart i.e. faith, should meditate or give place in the heart, to the God along with the rays of the Sun i.e. should meditate on the God who is all lustrous". Sam Veda - 1/2/9.

For abstinence the Atharva Veda says that,
"By the penance (abstinence) And the chastity (celibacy), the Holy saints are driving away the death i.e. they are attaining Salvation. By chastity, they receive heavenly light from the God".

For equanimity Yajur Veda says that, "What delusion and what grief can there remain in him, who sees the one alone and whose vision has become one alone, in whose sight all that existing has become one".

For prudence Yajur Veda says that,
"The man who beholds all creatures in the self, sees the self in all beings, is no longer harassed by doubt and anxiety". Yajur Veda - 40/6.

For devotion to God and His worship Atharva Veda precepts that,
"Worship the loftiest Brahm i.e. Supreme God. Lord of what has been and what will be in future, the Ruler of the Universe and the dispenser of the light in heaven. Atharva Veda - 10/8/1.

Thus we see that the True Religion is in conformity of the Vedic Religion and Vedic Literature. Except the main point of stress, the Vedic Religion and the True Religion coincide at many points. The Vedic Religion emphasized on the sacrificing rituals, whereas the True Religion emphasize on regular meditation. This happens to be the main difference between the two systems of religions.

It seems that the yoga method in Vedic times was not much popular. It could mean that the necessity of the yogic path was felt irrelevant and unimportant for the common people. However the necessity of the sacrificing rituals was felt more important since it could potentially produce the effects in short duration of times and is a powerful tool to provide fulfillment of worldly desires.

Importance Of Religion In Human Life.

There are many religions present in the world today, and it seems contradictory that man has so many religions without the knowledge and importance of religion in human life, the truth regarding religion and the true nature of universal religion. It is well known and established that all the present religions of the world are just names of some sort of political organizations basically based upon faith and are thus not True Religions. A faith is what we believe in, but the truth is what actually is. Due to this difference, man had gone astray and has developed various thoughts according to personal suitability and preferences. These so called religions are not able to to uplift a Soul to Supreme Reality. Also in addition to the above mentioned facts, today's available religions had become complex and thus are not easily understood. But on the contrary it is also true that we must have a True Religion in this universe which might have been suppressed and faded away due to political, administrative, social and scientific changes occurred in the course of time.

Let's ask ourselves why do we require a Religion at all? Can't we breathe and live without a Religion? Of course we could live without a Religion just in the manner as the animals, birds and the plants are living. However the souls other than human souls have various limitations. On the other hand humans have the power of Intellect, power to analyze, power to understand and power to manipulate. Other creatures are inferior to man in this regard. Hence the humans are required to live a well structured, superior and truthful way of life. That particular way or system of living is known as Religion. The purer will be the life if this system is pure. The life will be truthful if this system is truthful. The life will be well structured if this system is well structured. Why? Because the life solely depends upon the structure of living i.e. Religion. If Religion is malformed and malfunctioning then whole society will become malformed and malfunctioning. However when this system is accurate and performing well then the life will be able to provide a fuller meaning, wisdom, peace and joy, which is supposed to be the main aim of this life. By this system one is able to know the hidden facts of the nature, the divine power working in various manners and the phenomena of various living and nonliving bodies. The Ultimate Reality could only be realized with the help of True Religion. The knowledge of the Ultimate Reality or The God is the aim of life, as said in Atharva Veda.
"I know the Greatest God or Supreme Soul, who being beyond darkness and ignorance, is in the form of Sun or the divine source of wisdom. Only after knowing him one fords the death. There's no any other path available to walk away and cross the death".
" And after knowing the Supreme Truth one should stand up and perform all his duties withholding and accomplishing his four Persuits i.e. Dharma (Religion), Artha (Wealth), Kama (Wish) and Moksha (Emancipation)".
"O man, carefully cover i.e. study and know the well nourished and matured Soul, in the form of Universe, with all of it's components by developed eminent power i.e. soul knowledge, then you, after knowing the supreme form of pleasure i.e. Supreme Soul or The God, rise (stand up) and situate (get celebrated) in all directions along with the designations of Religion, Wealth, Desire and Emancipation".
Being thus respected in all directions the Soul i.e. the creature feels a sense of joy within him and gets satisfied. His aims are thus fulfilled. The True Religion Mission also recognizes Emancipation through Soul knowledge as the highest aim of human life and the True Religion expounded by The True Religion Mission is the True System for the attainment of The God.

Somethingism.

Somethingism.

What's Somethingism?

Somethingism is a belief system for people who believe in something - but who haven't a clue what that Something might be or is. It's a brand new Religion. In Holland, a stripped-down belief system is rising up. In Dutch, Somethingism is known as Ietsisme (ITS-is-meh). In Hinduism it is different. In Hinduism It's known as "Om Soaham". Which means that or he or she or it is me myself. Sa in Sanskrit meaning other than myself and aham meaning myself. Somethingism, It's a nice niche for those who aren't at all sure what God is like. Nearly a quarter of all people now check the box "None" when asked their religious affiliation. I wonder how many of those Nones would be happy, given the chance, to check a box labeled "Somethingist" or "Nothingist"? Nothingist is not a possible belief system. However Somethingism is still a hope.

Creation of various components.

The creator after creating The Three Vedas, created time and made it's divisions. Then He made Planets and Stars. Later He made Oceans, Rivers, Mountains and Plain and Elevated earth. Manu Smiriti. 1/26

With the intention to create His people (Men) in the form of Human Being, He also created the (Tap) Austerity, (Vani) Speech, (Rati) Pleasure (Sexual), (Kam) Intercourse (Sexual) and Anger. Manu Smiriti. 1/27

For the determination of right and wrong actions He specified and distinguished the form of (Dharma or The Right Action) and (Adharma or The Wrong Action) and established that the right actions are the source of happiness and the wrong actions are the source of grief.
Thus He connected His people (and also creatures) with the duality of Happiness and Grief, Honor and Dishonor and Life and Death. Manu Smiriti. 1/28