Religion and Knowledge: Dimensions of Ninian Smart - Book Report/Review Example

Religion and Knowledge: Dimensions of Ninian Smart Since time immemorial religion has always been the key to gaining a wider knowledge base and learning of new and better means to express the knowledge within. Professor Roderick Ninian Smart is a well known author who has also been credited with taking religious studies to a level where secularity and openness become the norm of the day. A Scottish by descent, he has written many a revolutionary volumes on the actual essence of religion and religious thinking. (www.wikipedia.com) As a religious writer, Ninian Smart has managed to demonstrate the various levels at which religious thinking can affect the lives of individuals irrespective of the corner of the world where they dwell. This paper is concerned with one of the most important concepts evolved by Ninian Smart. This concept is known as the dimensions of the sacred. Contained in his book titled Dimensions of the Sacred, this concept demonstrates the various elements that bring religions together and the basis on which they may be compared so as to find the common teachings which humans may follows. (Ninian, 1999) In this paper, there will be a focus on proving the fact that knowledge can be developed in any place of worship through the use of the aspects that Ninian Smart has described as the dimensions of the sacred. For this purpose, the place of worship chosen is a Hindu temple. Hinduism is a religion that enjoys a large number of followers the world over. In a country as secular as India, there is a majority in the population of Hindus. Yet, Hinduism has always propagated secularism. Therefore, it has been chosen in order to demonstrate three of the six dimensions of Ninian Smart's theory. (Ninian, 1999) To begin with, the six dimensions in Ninian Smart's theory are as follows: Doctrinal Mythical Ethical Sensual Ritual Social (Ninian, 1999) Mythical The first dimension in this paper is that of the mythical. According to Ninian Smart, the role of the mythical is an important one when it comes to the spread of knowledge. (Ninian, 1999) This dimension helps put preaching into reality through a demonstration in the form of stories. The mythical dimension is one where there is complete freedom of thought and imagination. This helps a person make better choices. (Eklund, 2006) In Hinduism, there has been a strong mythical orientation as far as religious duties are concerned. The Hindus believe in various doctrines that may or may not be plausible in real life. But it has generated into a force and helped form an entire system of belief and a way of life. The Hindu temples, as places of worship, are filled with paintings of these mythical characters and depictions of scenes from their lives. It has been believed that these characters came down, or were sent down from the Heavens at some point or another to cure people of any wrong doing and to ensure that there is a strict adherence to the path of nature and God. In this way, mythology symbolizes the way of living for Hindus. They are constantly in search of symbols in their daily lives especially when it comes to decision making and other such forms of asserting their identity. (Vishwanathan, 1992) Mythology, in the old days, was a way of spreading knowledge and explaining science and technology as well as the law and forces of nature. The Hindus have developed mythology as a science and a body of knowledge according to which they live various aspects of life - medicine, education and righteousness. Mythology was initially created to bring people to do the right thing. It carried on as a source of passing down relevant knowledge and information. Thus, the mythical dimension is an important one in Hindu temples, as even today, one will find the priests reading these mythological books out loud and people taking an hour or two out of their daily routines to listen to and absorb the teachings of the same. In this way, the temple is a place where mythical characters dwell and draw people in times of need to show them the path of ancient knowledge. (Vishwanathan, 1992) This is in keeping with the dimension evolved by Ninian Smart owing to the fact that he has seen the mythical as that part of our mundane lives, which helps us vent out and explore the unfinished and confused thoughts. It helps us gain knowledge by taking to a place of worship in the belief that the mythical will render us solace. (Eklund, 2006) Thus, the Hindu temple epitomises the structure of knowledge as it does so by exploring the dimension of the mythical. Ritual The ritual dimension has been described as Ninian Smart as that means of self expression which shows a person the way of leading life. (Ninian, 1999) The fabric of life, as seen by many of us, is held together by the simplest of rituals. In rituals one finds peace, security and a certain amount of balance in life. In India, the Hindus do not enter their temples with their shoes or slippers on - it is mandatory to enter a place of worship bare feet. This is a ritual that helps people react to a place of worship with the requisite amount of reverence and respect. In carrying out such rituals in their everyday lives, people take the knowledge from the temples and use the same within their homes and lives. For example, the Hindu texts say that one must render complete respect to the place that has given them a roof to sleep under at night - that is their temple. Thus, it can be seen in many Hindu homes that anyone who enters has to leave their shows or slippers at the doorstep. People walk around bare feet in their homes too as a sign of respect for everything that God has granted them. (Vishwanathan, 1992) Following rituals, according to the Hindu teachings and temples, is the same as following ancient knowledge and adding this knowledge to the knowledge base that you have and exercise in various aspects of your life. Rituals have been a way of symbolising occasions, places and people in the lives of Hindus. Thus, through the use of rituals, Hindus spread knowledge. This is apparent in the temples where every kind of ritual is kept. (Vishwanathan, 1992) This is in keeping with Ninian Smart's dimension of ritual as it shows that the adherence to ritual shows a faith in the source. This source is symbolised by the place of worship that one attends or visits. The rituals show people the knowledge of how they must conduct their lives and what they must do and not do. (Eklund, 2006) Therefore, Hindu temples are a key to this knowledge in their ability to keep rituals alive and spread the knowledge that is contained in these rituals. The Hindus believe that there is a reason behind every ritual and this is connected with science and technology. Therefore, there is knowledge in adherence to rituals, which is shown in the place of worship. (Vishwanathan, 1992) Social This dimension has been described by Ninian Smart as one that connects people's beliefs with one another to form a wholesome body of knowledge known as religion. In this social arena, there are participants from various levels. (Eklund, 2006) The interactions between them and the quality of these interactions go a long way in demonstrating how people express themselves in terms of their religious identity. (Ninian, 1999) In Hinduism, the social structure has evolved as the end all and be all. The use and reach of knowledge is restricted by a person's caste and social standing. The social structure is rigid especially in temples where these things are preached. The religion has evolved as a means that will define various social classes. From the ancient times till date, there is a belief that the profession one follows will depend on his or her caste. The caste structure starts with the Bramhims, who are the most learned. These people spread knowledge and look after the temples. They are also closest to the royalty as their advisors. The Bramhins are the only ones who are allowed to read the stars and foretell people's futures. (Vishwanathan, 1992) The next in line are the Kshatriyas of the warrior class. These people are made to learn how weapons are used. They guard the villages and go to war. An interesting feature, even in modern day India, is the fact that most of its army consists of Kshtriyas or people from the warrior class. The royalty are said to be Kshatriyas or those who have sprung from the eternal fire of the sun. The next step is the Vaishyas who are the business class. This community conducts business activities and is known to have great knowledge of math and accounting. The Vaishyas are not among the so called higher castes, but they earn well and are generally sharp in business matters. The 'lowest' caste is called the Shudras, who are the people who clean roads and homes. They are not allowed access to higher knowledge and are generally found to be dwelling at the outer reaches of the villages. (Vishwanathan, 1992) The Hindu texts express these as the desire of the Lord and thus distribute knowledge according. In keeping with Ninian Smart's dimension of the social, this dimension is one where the distribution of knowledge through an access to the temple depends on one's social standing. (Vishwanathan, 1992) References: 1. Smart, Ninian. Worldviews: Crosscultural Explorations of Human Beliefs (3 edition 1999) Prentice Hall. 2. Smart, Ninian. Dimensions of the Sacred: An Anatomy of the World's Beliefs. (1999) University of California Press. 3. Wikipedia, The World's Free Encyclopedia. URL: www.wikipeida.com (Accessed during May 2007) 4. Eklund, Karl. Tomorrow's God. (2006) URL: http://god21.blogspot.com/2006/01/ninian-smarts-dimensions-of-religion.html (Accessed during May 2007) 5. Vishwanathan, Ed. Am I a Hindu Halo Books (1992) Read More