Understanding Human and Social Interpretations of Spirituality throughout Time - Research Paper Example

Section/# An Analysis and Discussion of the Epic of Gilgamesh, The Pillow Book, and John Chapter as a Means of Understanding Human and Social Interpretations of Spirituality throughout Time Since the dawn of time, humanity has been specifically interested in defining what specifically the purpose of life must be. Although a great number of theories have come to prominence in the several thousand years of civilized human existence, the most stark commonality that exists between each of the major world cultures which will herein be analyzed (Middle Eastern, European, and Asian) is with regards to the innate belief that some higher power must necessarily govern and define the relationship that mankind has with both one another and with whatever higher power must exist. This level of human consciousness has been reflected in music, literature, dance, and many other aspects of human expression. Yet, for purposes of this particular research, the author will focus upon three distinct cultures and the means by which unique levels of civilized maturity and understanding relate to the dynamics and interpretations of what forces contributed to the thought processes that were presented within the literature in question. As such, a multicultural perspective of world literature spanning many centuries will be utilized for this particular unit of inquiry to include: The Epic of Gilgamesh, The Hebrew Bible (John 1 specifically), and Sei Shonagon (“The Pillow Book”). By taking such a culturally diverse approach to this particular subject matter, it is the hope of this author that key differentials in the overall level of spiritual interpretation and understanding can easily be denoted. Moreover, it is the further hope of the author that something of the human condition with regards to how a “higher power” is viewed can be inferred from such an approach. Firstly, from a close reading of “The Epic of Gilgamesh”, it becomes clear to the reader that an interpretation of a higher power/powers that is expressed within the epic point necessarily represents one in which ideals and interpretations of hubris and the fickle nature of these deities are replete throughout the tale. Within Gilgamesh, it is painfully evident to the reader that it is the express intent of the gods to meddle in the affairs of humans and it is ultimately the human’s responsibility to foil any of these attempts that might jeopardize their health, safety, or way of life (Gilgamesh 5). Should further be understood Gilgamesh is not unique within the realm of human experience (Sanders 5). Rather, the earliest representations of God/gods and understandings of spirituality within the ancient world are almost always indicative of a situation in which humanity is something of a tender entity; tossed by the whimsical and oftentimes misogynistic attitudes of the higher powers. Yet, it must not be understood that such an interpretation was confined to a particular geographic area. Earliest representations of the relationship that humans had to any exhibition of the almighty, regardless of culture or spiritual inclination, are fairly uniform throughout human history; regardless of geographic or cultural boundaries. However, by the very same token, it must also be understood that such a limited interpretation was not destined to be propagated forever; rather, with the growth of human experience, within a range of different cultures, this particular understanding of the world and of spirituality soon waned – replaced by an understanding of personal importance within the cosmos. Within this particular understanding of what has been termed “personal importance”, the reader can come to appreciate the levels of spirituality and understanding that is promoted within Sei Shonagon (also known as “The Pillow Book”). Within this particular East Asian interpretation of spirituality and the means by which it was reflected within literature, two distinct themes can be interpreted which stand in stark contrast to the seemingly silly nature in which spirituality was understood within “The Epic of Gilgamesh”. The first of these is with regards to the diminished nature in which the gods or higher power in general had with respect to human experience and the day to day affairs which were engaged (Solien 88). Though it can be argued that attempting to juxtapose a work of East Asian literature with one of ancient Middle Eastern is akin to comparing apples and oranges, it can also be noted that a more detached view of the way in which the gods/God interacted with humanity was also noted within other spiritual literature from other cultures in and around this very time (Abusch 614). Secondly, it must also be noted that the spiritual tone of the work in question does not place the emphasis upon the gods/God; rather, it places the emphasis upon the human being striving to live and to thrive within her given situation (Sho?nagon 8). Although seemingly of little importance, this is an extraordinarily important development as compared to the other interpretations of spirituality that had been elaborated upon up until this point in time. Lastly, in seeking to understand the development which is evidenced within the Western/European tradition, this analysis will focus upon the 1st book of John; located within the New Testament of the Bible. Within this particular book, a far greater level of development with regards to the nature that such a form of spirituality must integrate with the individual is presented. Although this particular analysis is neither the time nor the place for an exhaustive understanding or discussion of the role in which a personal relationship with the Almighty plays within the Western/Christian interpretation of spirituality, it is nonetheless powerfully presented within the first chapter of the Book of John. In summary, the attributes of spirituality which are presented to the reader within this particular text are concentric upon the belief that it is and should be the responsibility of each and every individual that wishes to know the will of God to seek out this truth that is self evident and contained within both the natural world and evidenced within the reading defined. With regards to how this particular interpretation and understanding of spirituality has impacted upon governance and world dynamics, the reader does not need to look very hard in order to discern the means by which the “maranatha” message (meaning “into all the world”) has impacted upon the growth and development of colonization, evangelism, or many of the other factors that have taken place over the past several centuries (John 1:11). Although many might be prone to believe that his process has been overall positive in its impact, the fact of the matter is that many individuals around the glove have been “converted” at the point of a sword and have had their basic human rights, not to mention their prior beliefs, stripped from them in an attempt to hasten the second coming promised within the New Testament once the gospel has been preached around the globe (Nutu 81). Although it is not the intent of this author to paint a negative view of spirituality or religion, an interpretation of the texts which have been discussed within this brief essay leads one to the reasonable assumption that possibly all of spirituality is the direct result of human imagination. Moreover, as human’s understanding of the planet has grown and key natural processes have come to be understood, so too has the definition and interpretation of how the almighty must interact with his/her subjects grown. From such an understanding and interpretation of the readings which have been presented, far less of an emphasis can be placed upon the cultural differentials that existed with respect to defining human response and synthesis of the presence and importance of spirituality. Rather, a far greater level of appreciation can be gained with respect to the universal levels of knowledge and understanding that were represented in each culture as they came to understand the nuanced nature of the world and re-define their spirituality accordingly; systematically moving away from mysticism and towards a more logical approach. Works Cited Abusch, Tzvi. "The Development And Meaning Of The Epic Of Gilgamesh: An Interpretive Essay." Journal Of The American Oriental Society 121.4 (2001): 614. Academic Search Complete. Web. 8 July 2013. Nutu, Liliana M. "The Seduction Of Words And Flesh And The Desire Of God: A Poststructuralist Reading Of John 1:1, 14 And The Pillow Book." Biblical Interpretation 11.1 (2003): 79-97. Academic Search Complete. Web. 8 July 2013. Sandars, N. K. The epic of Gilgamesh : an English version, with an introduction. Harmondsworth New York: Penguin, 1972. Print. Sho?nagon, Sei, and Ivan I. Morris. The pillow book of Sei Sho?nagon. New York: Columbia University Press, 1991. Print. Solien, Madeline. "The Pillow Book Of The Flower Samurai." Library Journal 138.11 (2013): 83. Academic Search Complete. Web. 8 July 2013. The Holy Bible : New International version. Grand Rapids, Mich. New York, N.Y: Zondervan Pub. House Harper Paperbacks, 1984. Print. Read More