An analysis of hinduism from the perspective of four patterns of transcendence

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An analysis of hinduism from the perspective of four patterns of transcendence

The conditions were unusually felicitous. At the appointed time I turned off all but one lamp, lay down on a couch, and listened. It was also vision-inducing, strangely moving, and deeply perplexing. Eliot has said, famously, that great poetry communicates before it is understood; this experience remains my touchstone for the truth of that remark.

The remark also reminds us that art is concerned with elemental meaning: The first theme to be examined is familiar from previous chapters: Instead, Eliot regards history as having a metaxic structure and meaning. Again, Voegelin holds a parallel view: Voegelin was, in fact, well acquainted with Four Quartets.

The Content and Structure of the Four Quartets Four Quartets is a sequence of four poems, altogether somewhat under lines in length, that constitutes a meditation on existence, time and eternity, death, history, tradition, language, and divinity.

Burnt Norton is the name of a deserted mansion with a formal garden in the countryside of Gloucestershire, which Eliot visited in the summer of This development of words, phrases, and symbols continues throughout the poem-cycle as a whole.

Symbolizing the Journey to God Four Quartets is also unified through linking the four poems to certain groups of interrelated symbols or ideas. Time and Timelessness A dominating theme in Four Quartets is that human consciousness is the meeting place of time and timelessness—that human existence is lived in the tension in between immanence and transcendence.

We are indeed temporal creatures, moving along the flow of time that we characterize as a line leading from the past through the present to the future. Eliot formulated it, a point of intersection of time with the timeless.

At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement. Except for the point, the still point, There would be no dance, and there is only the dance.

I can only say, there we have been: And I cannot say, how long, for that is to place it in time. He also describes those who do respond to intimations of a meaning beyond nature and its rhythms but who lack belief in the truth of divine transcendence—or, perhaps, lack sufficient courage, or humility, to embrace it—and so seek the supranatural somewhere within the universe of space and time, within the world of past and future.

To communicate with Mars, converse with spirits, To report the behaviour of the sea monster, Describe the horoscope, haruspicate or scry, Observe disease in signatures, evoke Biography from the wrinkles of the palm And tragedy from fingers; release omens By sortilege, or tea leaves, riddle the inevitable With playing cards, fiddle with pentagrams Or barbituric acids, or dissect The recurrent image into pre-conscious terrors— To explore the womb, or tomb, or dreams: And always will be, some of them especially When there is distress of nations and perplexity Whether on the shores of Asia, or in the Edgware Road.

Dry SalvagesV, Understandably, people search for the supranatural, because in fact we are conscious participants in such a reality; many, however, keep looking in all the wrong places. These are only hints and guesses, Hints followed by guesses.

DS, V, Glimpses of the Divine and Freedom There are indeed those rare persons—Eliot calls them saints—who manage to adjust and transform their perceptions and actions into a kind of accordance with their apprehensions of timeless meaning, to embody in the habits of their lives, in some extraordinary manner, what they have learned from their moments or visions of transcendence.

This is what our least time-ridden moments can give us, not timelessness but a glimpse of it. We may not be able to be saints, but we can still be human beings. He is standing looking down into the drained garden pool:The View of Hinduism on Human Nature - Hinduism’s view on human nature is complex and involves the concept of the self or soul.

According to the Hindu concept of self, it is recorded that “the atman is beyond sound and form it is eternal, unchangeable, and without beginning or end: indeed above reasoning” (Wall, 30).

The Buddha was born in a Hindu family, just as Christ was born in a Jewish family. Some people still maintain that Buddhism was an offshoot of Hinduism, and the Buddha was a part of the Hindu pantheon, a view which is not acceptable to many Buddhists.

The materialist perspective is different from the functional and faith perspectives because. The worship of and belief in one God is called. monotheistic. Through his extensive analysis of myths, Joseph Campbell found that they have four primary functions.

An analysis of hinduism from the perspective of four patterns of transcendence

rel. exam 1 (quizzes) 41 terms. ole miss Religion forrest test 2. Gardner, The Art of T. S. Eliot, Eugene Webb addresses well Eliot’s religious lan­guage in the Quartets: “The poems of Four Quartets besides developing to full maturity [Eliot’s] religious vision, were also an important step forward for him in the development of a poetic language with which to communicate his vision to a large audience on the ba­sis of a common culture.

It is different from pantheism, which is the belief that God is the natural universe and nothing more.

"A symbol for transcendence : the human figure in the visual arts as a " by Mason Cowell

It is also different from strict theism which says God is only above the world, apart and transcendent. Panentheism is a beautiful concept. It says that God is both in the world and beyond it, both immanent and transcendent. That is the Hindu view. 9. Hindu Mysticism: The Realization of Integrality Mysticism/Spirituality of Aborigine People and Rogerian Science.

Part Four: Patterns of Rogerian Knowing in Theory and Research Pattern Appreciation: The Unitary Science/ Practice of Reaching for Essence

Patterns of Rogerian Knowing