Wednesday, May 22, 2013
Barbara O'brien from About.com: Zen Mormons?
Muttering Mormon: On Buddhism and Mormonism
From Yuttadhammo: Team Mormon vs. Team Buddha
SLC Tribune: How Buddhists and Mormons are alike
Mormon Matters: How Mormons Are Buddhists & Vice Versa
Tuesday, May 21, 2013
Parallels Between Hindu and Mormon Scripture by John P. Pratt
Parallels Between Hindu and Mormon Scripture
by John P. Pratt
A paper submitted to World Religions (Honors) class at University of Utah 30 Oct 1967
©2012 by John P. Pratt. All rights Reserved.
Index, Home
A Comparison of the Upanishads (Hindu Scripture) to the Doctrine & Covenants (Mormon Scripture).
In the face of the overwhelming differences between Hindu and Mormon theologies, can there exist any similarities between them? Since both religions have a set of writings considered scripture, what parallels are to be found among them? Millions of people believe that Hindu scriptures contain many "truths," and likewise many people accept Mormon scripture as "truth." If, in fact, both sets of scripture are based on fundamental verity, then there should exist similarities. If no similarities exist, then the proposition that both contain truth becomes difficult to support. If, on the other hand, several parallels exist, then the possibility arises that these theologies do contain true principles and that perhaps they even had the same Source.
In this treatise, such parallels will be considered, and to strengthen the comparison, only similarities will be considered that differ from most non-Mormon Christian doctrines. Only one book of Hindu scripture will be considered the Upanishads, which were written over a period of about four centuries, terminating near 300 B.C.[1] Some of them are perhaps the oldest philosophical compositions of the world.[2] They are believed by the Hindus to be inspired, although not in the sense of direct revelation from God.
Mormonism is based on the teachings of Joseph Smith, who claimed to receive several revelations of truth directly from God. Mormon scripture consists, in part, of a collection of such revelations and other teachings of Joseph Smith.
Immediately, therefore, the possibility exists of comparing the teachings of the Upanishads to those of Mormonism. It is realized at the outset that the Eastern and Western ways of thought are so dissimilar that any attempt to compare them effectively must overcome a myriad of obstacles. A values comparison of an Eastern religion, such as Hinduism, and any Christian sect could prove an almost overwhelmingly difficult task to do objectively, because the matter is mostly subjective. Each person must decide for himself what religion best satisfies his needs. Thus, in this treatise, the author shall make no attempt to expound on the virtues of this or that faith, or point of view. In fact, not even a full comparison will be attempted, because of the vast gulf of differences encountered, but only an observation of the similarities of the two systems.
It is further understood that an attempt to find parallels between a Western and an Eastern religion must necessarily be exposed to an attack that any similarities are merely superficial; that the underlying principles are so entirely different that any apparent similarities are only coincidental and of as little consequence as saying that a dog is similar to a chair because they both have four legs and a back.
However, the author takes issue with the latter contention. Mormonism, for example, has a doctrine fundamentally different in many respects from most other Christian religions, and it will be seen that in many of these very areas of dissimilarity Mormonism has much in common with Hinduism. Admittedly, the similarities are only similarities, the basic doctrines being totally different, but these parallels cease to be superficial when the degree of similarity is considered and contrasted with opposing teachings of other religions.
There also exists the problem of false similarities built upon verses taken out of context and twisted to agree with common Christian, or in this case, Mormon notions. As an illustration, consider the following from the Upanishads:
Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all.[3m]
Compare with Mormon teachings:
Old people will not look old when they come forth from the grave. Scars will be removed. No one will be bent or wrinkled.... If there has been some deformity or physical impairment in this life, it will be removed.[4]
Here, both Hindu and Mormon philosophy seem to be saying the same thing that in the eternal world we will be freed from the physical problems of this life. However, the underlying doctrine is drastically different. That is, for the Mormon it means that he will resurrect with his same physical body, free from imperfections, while to the Hindu it means that he will be free from all physical bodies, the cycle of reincarnation will stop and he will become literally "one" with the Eternal Being and so be free from all physical handicaps. Thus, the danger of simply finding similarities of words is recognized; however, if the majority of Christianity believed that in the eternal world we would retain all physical imperfections, then the similarity would take on newfound significance, in spite of the gulf separating the two systems of thought.
Basic to any religion is the concept of man. Though Hindu and Mormon concepts differ in most points, one strong point in common between them is the declaration that man is eternal, that his true, inner self was never created nor can it be destroyed.
Hindu:
The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting, and ancient, It is not killed when the body is killed.[5n]
Mormon:
Man was also in the beginning with God. Intelligence, or the light of truth was not created or made, neither indeed can be.[6]
. . . if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal.[7]
This conflicts, of course, with most Christians doctrines claiming that God created man. It is because of this that the author submits the similarity as valid, however great the differences between the two doctrines of man's relationship to the Supreme may be.
The concept of God is also fundamental to religion. Consider the following descriptions of Brahman, the Ultimate for the Hindu:
In the beginning this (world) was only the self, in the shape of a person. Looking around he saw nothing else than the self. He first said, "I am." [8r]
Verily, in the beginning this world was Brahman, the infinite one, infinite in the east, infinite in the south, infinite in the west, infinite in the north and above and below, infinite in every direction. For him, indeed, east and the other directions exist not nor across, nor below, nor above. Incomprehensible is that Supreme Self, unlimited, unborn, not to be reasoned about, not to be thought of (unthinkable), he whose self is space. At the dissolution of all he alone remains awake. Thus from that space, he awakes this (world) which consists of thought only.[9r]
The immortal Self is the sun shining in the sky, he is the breeze blowing in space, he is the fire burning on the altar, he is the guest dwelling in the house; he is in all men, he is in the gods, he is in the ether, he is wherever there is truth; . . . he, the changeless reality, the illimitable![10p]
When He shines, everything shines after Him; by His light everything is lighted. That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left, Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone.[11n]
Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.[12m]
The concept of Brahman is twofold. One aspect, the Nirguna Brahman, is devoid of all qualifying characteristics and cannot be comprehended. It is neither "gross nor minute, neither short nor long, neither redness nor moisture, neither shadow nor darkness, neither air nor akasa, unattached, without savour or odour, without eyes or ears, without vocal organ or mind, nonluminous, without vital force or mouth, without measure, and without interior or exterior." The Inferior Brahman, Brahman with positive attributes, on the other hand, has been described as He "whose body is spirit, whose form is light, whose thoughts are true, whose nature is like akasa, from whom all works, all desires, all odours, and all tastes proceed." The Inferior Brahman is often called Saguna Brahman. The Upanishads tend to designate Brahman with attributes by the masculine 'He', and the attributeless Brahman by the neuter 'It'."[13] It is to be remembered, however, that there is but one Reality, the Personal Saguna Brahman being a manifestation of the Supreme Nirguna Brahman.[14]
In Mormon theology, God is a Personal God, and is not all-pervading. He has a definite form and can be in but one place at a time.[15] However, his influence is everywhere present, this being accomplished through a medium called the Spirit of Christ or the Light of Christ.
He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;
Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
As also the light of the stars, and the power thereof by which they were made;
And the earth also, and the power thereof, even the earth upon which you stand.
And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
Which light proceedeth forth from the presence of God to fill the immensity of space
That light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.[16]
He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever. . . . Behold, all these (sun, moon, and stars) are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.[17]
The elements are the tabernacle of God; yea, man is the tabernacle of God; . . .[18]
This Spirit of Christ, however, is not worshipped as a God by the Mormons, but it is a medium through which God operates, and nothing more. Emphasizing this distinction between the Personal God and this Impersonal Spirit through which He operates, one Mormon scriptorian states that, "we should speak of the Holy Ghost as a personage as 'he' and this other Spirit as 'it,'. . ." [19]
What is the relationship of man to God? What is the ultimate that man can obtain? Both Hinduism and Mormonism affirm that man can become as God. The Upanishads state:
When a seer sees the creator of golden hue, the Lord, the Person, the source of Brahma, then being a knower, shaking off good and evil and free from stain, he attains supreme equality with the Lord.[20r]
One translator, commenting on this verse, states, "Eternal life is said to consist in attaining an absolute likeness to God and enjoying a life of personal immortality."[21]
Mormon doctrine states, concerning those who keep all the Mormon laws and covenants, that
Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject to them. Then shall they be gods, because they have all power, and the angels are subject unto them.[22]
Again, let it be understood that the manner in which man may become "one" with God is completely different in the two religions; the Hindu being in a much more literal sense and without a physical body, whereas the Mormon emphasizes the equality, which includes a physical body, and not the "oneness," though this unity is important in a more figurative aspect. The author's only claim is that both religions exalt man, giving him an importance comparable to that of God, and claim his potential is unbounded.
But if man is to return to God and have eternal life, how is he to do it? Here, both Hinduism and Mormonism provide intricate systems and methods to perfect oneself and return to God. The detailed mechanisms of the religions shall not be treated here; suffice it that both include self-control, love, and other fundamental principles common to many religions. However, unlike most religions, both agree that knowledge of God is the most basic saving principle. This is perhaps the main theme of the Upanishads, that eternal life comes only through knowing God.
He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal.[23n]
However, this true knowledge of God is attained only by following
certain principles, which are outlined in detail in the Upanishads.
By learning, a man cannot know him (Brahman), if he desist not from evil, if he control not his senses, if he quiet not his mind, and practice not meditation.[24p]
Thus the righteous, controlled life is a means toward the end of knowing Brahman. In Mormonism, the life of keeping the commandments is also a means toward the goal of knowing God and becoming like Him. Although generally the latter concept, that of becoming perfect, is stressed, the former, that of knowing Him, is actually the more fundamental.
If any man does not know God and . . . will search diligently his own heart . . . he will realize that he has not eternal life; for there can be eternal life on no other principle. . . .
It is the first principle of the Gospel to know for a certainty the character of God, . . .[25]
This is eternal lives to know the only wise and true God, and Jesus Christ, whom he hath sent.[26]
While Christianity debates whether a man is saved by grace or by his works, both the Upanishads and Mormonism affirm that both knowledge of God, upon which "faith" for the Mormon is usually based, and works are necessary for eternal life. Consider, for example, the following verse:
Into blinding darkness enter those who worship ignorance and those who delight in knowledge enter into still greater darkness, as it were.[27r]
Various translators seem to agree on the meaning of this verse. One
says that
The verse refers also to the dichotomy of work and wisdom and suggests that while those who are lost in works without the wisdom of the spirit enter into darkness, those who are exclusively devoted to the pursuit of wisdom, to the neglect of works, enter into still greater darkness. Selfish seekers of spiritual wisdom miss their aim. The Upanishad repudiates both schools of thought those who hold that salvation is attained only by means of works and those who hold that it is attained by knowledge alone.[28]
That salvation for the Mormon is based on knowledge has been shown; that it is also based on works is to be seen in many Mormon scriptures:
the last great day of judgment, which I shall pass upon the inhabitants thereof, judging every man according to his works and the deeds which he hath done.[29]
One of the first questions a religion is faced with is, Is there life after death? If so, what is it like? The Hindu and Mormon answers to the second question have little in common, the former responding with reincarnation of the soul until it comes to really know Brahman, the latter declaring a literal resurrection. However, one interesting similarity arises in the description of the three possible spheres of existence after this life. Consider the Hindu doctrine:
The year, verily, is Prajapati, and there are two paths thereof: the Southern and the Northern. Those who perform sacrifices and engage in pious actions, as duties to be done, win only the World of the Moon; verily they return hither again. Therefore the rishis who desire offspring travel by the Southern Path. This Path of the Fathers is rayi, food.
But those who seek the Self through austerity, chastity, faith, and knowledge travel by the Northern Path and win the Sun. The Sun, verily, is the support of all lives. He is immortal and fearless; He is the final goal. Thence they do not return. This path is blocked (for the ignorant).[30n]
Then Satya-kama, son of Shibi, asked him: Venerable Sir, what world does he, who among men, meditates on (the syllable) Aum until the end of his life win by that?
To him, he said: That which is the sound Aum, O Satya-kama, is verily the higher and the lower Brahman. Therefore, with this support alone does the wise man reach the one or the other.
If he meditates on one element (a), he, enlightened even by that, comes quickly to the earth (after death). The Roas (verses) lead him into the world of men. There, endowed with austerity, chastity and faiths, he experiences greatness.
Then, (if he meditates on this) as of two elements (au) he attains the mind. He is led by the yajus (formulas) to the intermediate space, the world of the moon; having experienced greatness there, he returns hither again.
But if he meditates on the highest person with the three elements of the syllable Awn (a, u, m), he becomes one with the light, the sun. Even as a snake is freed from its skin, even so is he freed from sins.[31r]
The Mormon concept of the hereafter is found in a very descriptive revelation, sometimes referred to as "The Vision."
And again we bear record for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just . . .
They are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical.
And again, we saw the terrestrial world, and behold and lo,, these are they who are of the terrestrial, whose glory differs from that of the church of the Firstborn who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament....
And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament.[32]
Here the three kingdoms are compared to the sun, moon, and stars rather than to the sun, moon, and earth, but the parallel is strengthened upon understanding that, in Mormon teaching, this earth is now in a "telestial" state, the same as the kingdom compared to the glory of the stars.[33]
Fundamental to Hinduism is the concept of maya. Brahman is unchanging; the universe is Brahman but the universe is constantly changing or appears to be. This paradox is explained by maya the illusion of reality displayed by Brahman. From the standpoint of the Absolute, the world is not real, but is a mere manifestation of maya. The figure of a veil has often been used by Hindu philosophers to describe maya.[34] As long as man's contact with the world is only through his physical body and senses, he will be deceived. He finds truth only as he looks within himself and, penetrating the veil of maya, finds reality.[35]
If the sage desires to see his fathers of the spirit-world, lo, his fathers come to meet him. In their company he is happy. . . .
And if he desires to see his friends of the spirit-world, lo, his friends come to meet him. In their company he is happy. . . .
Indeed, whatsoever such a knower of Brahman may desire, straightway it is his; and having obtained it, he is exalted of men. The fulfillment of right desires is within reach of everyone, but a veil of illusion obstructs the ignorant. That is why, though they desire to see their dead, their beloved, they cannot see them.
Do we wish for our beloved, among the living or among the dead, or is there aught else for which we long, yet, for all our longing, do not obtain? lo, all shall be ours if we but dive deep within, even to the lotus of the heart, where dwells the Lord. Yea, the object of every right desire is within our reach, though unseen, concealed by a veil of illusion.[36p]
Mormon teachings also use the idea of a veil quite commonly in referring both to our apparent separation from the eternal world and also to our forgetting of pre-earth existence. However, a man of great faith can, under certain circumstances, penetrate this "veil" and see the eternal.
And because of the knowledge of this man he could not be kept from beholding within the veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting.[37]
. . . could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next week, or any other time .. . [38]
. . . we are looked upon by God as though we were in eternity; God dwells in eternity, and does not view things as we do.[39]
A common Christian notion is that God, being all-powerful, created the universe out of "nothing." Such reasoning is unacceptable to both the Mormon and the Hindu points of view.
Hindu:
Some say that in the beginning there was non-existence only, and that out of that the universe was born. But how could such a thing be? How could existence be born of non-existence? No, my son, in the beginning there was Existence alone One only, without a second.[40p]
Mormon:
Now, the word "create" came from the word "baurau," which does not mean to create out of nothing; it means to organize . . . Hence we infer that God had materials to organize the world out of chaos chaotic matter, which is element and in which dwells all the glory. Element had an existence from the time he had.[41]
Finally, both Mormon and Hindu scriptures contain several similar aphorisms, especially concerning truth and joy.
There is no joy in the finite. Only in the Infinite is there joy.[42p]
. . . men are, that they might love joy.[43]
Truth alone conquers, not untruth.[44r] (This motto is inscribed on the seal of the Indian nation.)[45]
The glory of God is intelligence, or, in other words, light and truth.[46]
The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end.[47n]
If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.[48]
As a man acts so does he become. . . . As a man's desire is, so is
his destiny.[41p]
Can there be similarities between Hinduism and Mormonism? Yes, most definitely. Although the outward ceremonies and methods are vastly different, many fundamental concepts are strikingly similar, including those of God, man, and man's potential. Though the religious superstructures are not recognizably related, the hidden foundations are of the same pattern. Could they have had the same Architect?
Endnotes
(Note: All direct quotes from the Upanishads are indicated by a lower case letter following the footnote number, the letter being the first letter of the translator's surname. See Bibliography.) [m Müller; n Nikhilananda; p Prabhavananda; r Radhakrishnan.)
1. John B. Noss, Man's Religions, McMillan, New York, 1964, p. 139.
2. S. Radhakrishnan, The Principal Upanisads, Harper, New York, p. 22.
3m. Chandogya VIII. 4. 2. (p. 130.)
4. Joseph Fielding Smith, Doctrines of Salvation, Salt Lake City, Bookcraft, 1954, vol. 2, p. 292.
5n. Katha 1. 2. 18. (p. 73)
6. Doctrine and Covenants 93:29.
7. Pearl of Great Price, Abraham 3:18.
8r. Brhad-aranyaka I. 4. 1. (p. 163.)
9r. Maitri VI. 17. (p. 829-830.)
10p. Katha II. 2. 2. (p. 22.)
11n. Mundaka II. 2. 10-11. (p. 115.)
12m. Chandogya III. 13. 7. (p. 47.)
13. Swami Nikhilananda, The Upanishads, Harper & Row, New York, 1963, p. 32. 14. Ibid., pp. 32, 39.
15. Orson Pratt, Orson Pratt's Works, Deseret News Press, Salt Lake City, 1945, p. 39.
16. Doctrine and Covenants 88:6-13.
17. Ibid., 88:41, 47.
18. Ibid., 93:35.19. Joseph Fielding Smith, op. cit., vol. 1, p. 50.
20r. Mundaka III. 1. 3. (p. 686.)
21. Radhakrishnan, op. cit., p. 687.
22. Doctrine and Covenants 132:20.23n. Mundaka III. 2. 9. (p. 118.)
24p. Katha I. 2. 24. (p. 19.)
25. Joseph Smith, Jr., History of the Church of Jesus Christ of Latter-day
Saints, Deseret Book, Salt Lake City, 1946, vol. VI, pp. 305-306.
26. Doctrine and Covenants 132:24.
27r. Isha 9. (p. 573.)
28. Radhakrishnan, pp. 573-574.
29.Doctrine and Covenants 19:3.
30n. Prasna I. 9-10. (p. 148.)
31r. Prasna V. 1-5. (pp. 664-665.)
32. Doctrine and Covenants 76: 50, 70-71, 81.
33. Joseph Fielding Smith, op. cit., vol. 1, p. 87.
34. Nikhilananda, op. cit., p. 40.
35. Katha II. 1. 1.
36p. Chandogya VIII. 2. 1,5; VIII. 3. 1-2. (pp. 74-75.)
37. The Book of Mormon, Ether 3:19.
38. Joseph Fielding Smith, Teachings of the Prophet Joseph Smith , Deseret Book, Salt Lake City, 1963, p. 9.39. Joseph Smith, Jr., op. cit., vol. VI, p. 312.
40p. Chandogya VI. 2. 1-2. (p. 68.)
41. Joseph Smith, Jr., op. cit., vol. VI, p. 310.
42p. Chandogya VII. 23. 1. (p. 73.)43. The Book of Mormon, II Nephi 2:25.
44r. Mundaka III. 1. 6. (p. 688.)
45. Radhakrishnan, op. cit., p. 688.
46. Doctrine and Covenants 93:36.
47n. Katha I. 2. 1. (p. 71.)
48. Pearl of Great Price, The Articles of Faith, 13.
49p. Brhad-aranyaka IV. 4. 5. (p. 109.)
Bibliography
Book of Mormon. Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 1963.
Doctrine and Covenants. Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 1964.
Müller, F. Max, The Sacred Books of the East, Vol. 1, Oxford, Clarendon Press, 1879.
Nikhilananda, Swami, The Upanishads, New York, Harper and Row, 1963.
Noss, John B., Man's Religions, New York, Macmillan, 1964.
Pearl of Great Price. Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 1964.
Prabhavananda, Swami, and Manchester, Frederick, The Upanishads, Breath of the Eternal, New York, New American Library, 1957.
Pratt, Orson, Orson Pratt's Works, compiled by Parker Pratt Robinson, Salt Lake City, Deseret News Press, 1945.
Radhakrishnan, S., The Principal Upanisads, New York, Harper, 1953.
Smith, Joseph, Jr., History of the Church of Jesus Christ of Latter-day Saints, periods I and II, 7 vols., Salt Lake City, Deseret Book, 1946.
Smith, Joseph Fielding, Doctrines of Salvation, 3 vols., compiled by Bruce R. McConkie, Salt Lake City, Bookcraft, 1954-1956.
Smith, Joseph Fielding, Teachings of the Prophet Joseph Smith, Salt Lake City, Deseret Book, 1963.
(Mormon) Parents Finding Inner Hindu
(The following is not mine and is from this blog: http://mormonsoprano.com/2009/07/16/inner-hindu/)
Parents Finding Inner Hindu
This entry was posted on Thursday, July 16, 2009, in church of jesus christ of latter day saints, faith, Family, God, LDS, mormon, Parenting, Religion, spirituality and tagged faith, God, hinduism, love, mormon, Parenting, philosophy, Religion, spirituality, tolerance, unity. Bookmark the permalink. 10 Comments
parent_and_teen“Mom, I want to be Hindu”.
The devout Mormon mother looks deeply into the earnest blue eyes of her teenaged daughter. She sees sincerity and anxiousness, combined with notable fear of retaliation or rejection. Mom quietly tries to process her child’s declaration. She waits for the immediate flood of unspoken questions, thoughts, panic and concern crowding into her brain to settle down. She waits for the perfect response to magically appear in her mind.
Nothing.
She invokes a silent prayer.
Still nothing.
Instead, she finds herself uttering a less-than-profound:
”Oh.”
Despite herself, she wonders if she should have tried “Ohm”, for a nice cultural effect, then inwardly smiles that she found unexpected humor “at a time like this”. Outwardly, she is properly composed and calm. She focuses into her specialty trait: “Listening Mode”.
married-holding-handsOver the next few days Mom and Dad will bemoan the fact [yet again, during their 18 years of parenthood] that there is no “user-guide” conveniently attached to each child’s umbilical cord at birth. There is especially no “user-guide-for-Parents-whose-child-is-having-a-crises-of-faith”. They acknowledge they have been placed on a roller-coaster they didn’t agree to ride, and thought they had done everything to avoid. They vacillate between the urge to cry and the urge to laugh. They immerse themselves in communion with God for guidance, because only He could truly know and understand their situation and how best to proceed. They fast. They pray. They attend their temple and add their beloved daughter’s name to the prayer roll. And they add their own names, too.
They ponder the scriptures, and are reminded of this popular verse:
“Train up a child in the way he should go: and when he is old, he will not depart from it” (Prov. 22:6).
Disconnected ParentsUnfortunately, this Proverb offers little comfort to parents of a struggling child. Rather, it tends to make them agonize even more over their apparent “training deficiencies”. They rack their minds searching for all the things they may have done or not have done over the years that would have brought about this crises for their child. They feel defective, and depressed. Worse, they feel alone. They realize there are few they can confide in, and no one truly objective. Any human being would automatically pass some sort of judgement, or leap to conclusions [either positive or negative] toward them or their child. Well-meaning family members or church leaders might over-react and make the situation worse. It is inevitable for human beings to do this. We most often react based upon our own belief system, life experience or lack of experience.
(Chances are, you’re doing it right now, aren’t you? Making assumptions, passing judgements, leaping to conclusions, comparing this situation to one of your own … you can’t help yourself)
Computer_SearchSo, Mom and Dad search their church sites, such as lds.org for parenting articles on helping children with testimony trouble. They find some comfort in John Carmack’s article “When our Children Go Astray“, and other quotations of hope and eternal promise given by prophets and church leaders. But it doesn’t solve their specific challenge, nor make their worry disappear.
And, then they investigate Hinduism.
india_tajmahalThey learn that although Hinduism is generally viewed as synonymous with the country and culture of India, not all Hindu’s are Indian, and not all Indians are Hindu. They learn there is much debate even among the gurus and Hindu’s in general on who actually qualifies as “Hindu”.
There are obvious differences between Mormonism and Hinduism. In Hinduism, although there are many websites, scholars and philosophies, there is no main authoritative place wherein to answer ‘all things Hindu’ definitively which all those practicing Hinduism would fully agree with. Hindu_Om SymbolIn a very basic Hinduism breakdown, there is no one founder, and no one standard of belief. There are several versions of Hindu History, and at least four branches, or denominations. There are no Hindu prophets or organized leadership, but rather gurus [wise spiritual guides]. Hindus may choose from several different practices to follow, and dieties to worship. Hinduism acknowledges Jesus Christ as a great spiritual teacher, but does not accept him as the Only Begotten Son of God.
lds-mount-timpanogos-templeIn Contrast, The Church of Jesus Christ of Latter-day Saints (“Mormonism”) offers several official websites. They have a prophet and founder, and universally standardized beliefs. There is a clear Mormon historical timeline, and organized leadership structure. Mormons follow uniform practices, and all members worship the same Diety. christusJesus Christ is at the head and heart of Mormonism, and He is worshipped as Savior, Redeemer and Only Begotten Son of God.
However, there are many similarities between the two belief systems, and that is what this particular Mom and Dad seek. They know that building common ground is the first step to understanding, and gaining mutual respect and edification.
A Way of Life: Both Hinduism and Mormonism are a way of daily living, sometimes classified as ”difficult” to adhere to by non-practitioners. family_prayerOne article on How to Be An Ideal Hindu has an incredibly similar outline to a typically devout Mormon household. Multiple daily prayers, fasting, family togetherness, family worship, temple attendance, singing together as worship…In fact, based upon just that article alone, one could conclude Mormons definitely have an ‘inner Hindu’, and Hindus are just ‘dry Mormons’ [Mormon slang for someone unbaptised, but living the principles]
Healthy_FoodA Health Code: Those practicing Hindu belief consider their bodies a temple [ditto Mormons], and keep to a strict health code. Some Hindu are vegetarian, others eat poultry but abstain from beef, and some eat beef sparingly. The use of tobacco is sinful, along with alcohol, and any other stimulants or things that are generally considered ‘unhealthy’. They also practice fasting. Mormons also live a parallel health code called the Word of Wisdom, and practice the Law of the Fast.
Other points of particular harmony are:
Temple building and worship. Temples considered the House of God. Sexual purity before marriage and fidelity afterwards Family unity and traditions. The Divine Power of Music. The soul (atman) as eternal and ever progressing. Living a life filled with as much goodnessas possible – imperitive, in order to gain a higher reward in the next life - light-from-heavenA desire to live with God again (Hinduism = “Nirvana” / Mormonism = “Exaltation”). The Hindu ‘transmigration’ of a soul after bodily death can be equated to the Mormon/Christian belief in ‘Resurrection‘, and even the basic concept of multiple Gods and Godesses can find common ground between the two, although differing in their interpretation.
Contrary to popular belief, several leading Hindu scholars stress that Hindus have ONE Great God (Brahman / The AUM), and all others gods are subject and separate manifestations. Mormons also believe in one Great God [Elohim / The Father], and all being subject to Him. The Hindu God (Supreme Being) is manifest in a Hindu Trinity [also called Trimurti comprized of Brahma, Vishnu and Shiva]. The Mormon trinity is called The Godhead [comprised of God the Father, God the Son (Jesus Christ), and The Holy Ghost]. The Hindu God has the ability to manifest himself in many different forms, both male or female. Reaching GodLatter-day Saints believe that God’s holy spirit dwells within all men and women born on earth – and, additionally, that each human being is a literal spirit child of God the Father; a manifestation of God, with the potential of all offspring to learn and grow and eventually become like their Father.
When we are willing to reach out to bridge the gap between belief systems, we can always find harmony.
Prophets of The Church of Jesus Christ of Latter-day Saints have repeatedly taught that all religions have good and truth, and are of great worth to the Latter-day saints to study. Indeed, one of the most powerful tenets of the LDS church penned by founding prophet Joseph Smith proclaims:
JSmith_lindsley-portrait-kirtland“…If there is anything Virtuous, Lovely or of Good Report or Praiseworthy, we Seek After these things.” – Article of Faith 13
religious studiesThe Mormon Church actively encourages study, and is a champion of the importance of obtaining Higher Education. The Mormon-owned Brigham Young University offers many courses on world religions, and has an Institute of Religious Studies, as well as a Center for The Preservation of Religious Texts . There is also the well-respected Neal A. Maxwell Institute for Religious Scholarship. Often a series of articles will appear in church magazines by LDS scholars to encourage better understanding of other cultures and religions [including Hinduism], promoting the ”brotherhood of man’.
That said, in my perception, lay-Mormons as a whole tend to avoid world religion studies. This could be for many reasons. Here’s my top three personal conjectures:
1. The “Fear Factor” : Study will involve walking into uncharted territory. One may ponder: ‘What if I become confused? What if I begin to doubt my testimony in some way after walking down this unknown path?’
2. The “Superiority Factor“ – after all, if we are the one “true and living church” upon the face of the earth, then why bother learning about others that only contain half-truth?
3. The “Time Factor“ – as in, “who actually has time to study other religions when we are working so hard to study our own!?” … Not to mention attending our meetings, preparing Sunday School lessons, holding Family Night, going to the Temple, doing service projects, accomplishing our Visiting and Home teaching before the end of each month, baking a meal for Sister Jones who just had her baby, doing crafts at Enrichment Night, playing Ward Basketball, transporting our children to Youth night activities, and Youth Camps, and Firesides….etc….etc…etc…
Helping HandsI don’t mean to point these ’factors’ out in a mean spirited way (as perhaps some Mormon critics enjoy). On the contrary, Mormons are wonderful people. [take me, for example...] Our devotion to “doing good” is admirable, and we truly LIVE our religion in every aspect of our lives. Mormons are also like everyone else; they love their families, they try to make ends meet and pay their bills, they have crises with health, elderly parents, broken pipes, parent-teacher conferences, dog accidents to clean up…you name it, and doing the best that they can with the individual circumstances and challenges given them. Let’s be fair, how many devout Methodists, Catholics, Baptists, Protestants, Muslims, Hindus or what-have-yous spend their time sincerely studying other religions? It’s not likely to be a large percentile, and I submit it is due to all the same reasons I just listed above, among any myriad of others. It’s human nature to stay in our own comfortable universe. Like the saying goes, “If it’s not broke, why fix it?”
familyBut this particular Mormon Mom & Dad in our story, with their new ’Hindu aspirant’, have been placed into a position of seeing perceived cracks and loose hinges through the eyes of their child, with no “easy fix”. They desire to gain further light and knowledge. They desire harmony, and unity with their child, and peace in their home. They are smart, educated, and caring. They are both open-minded, yet religiously devout people, and they realize that the only honest response to this situation is to take a respectful approach. Their child deserves validation of her personal spiritual journey; whether this is a passing “phase” or the beginning of a life-altering change.
meditationAnd thus, these Latter-day parents have joined their child as true seekers of Enlightenment. They have entered into a journey of the soul, which has led them to find their own inner Hindu. They are discovering that as they walk past fear, there is peace.
If you haven’t guessed yet, this post isn’t really about Hinduism. I am certainly not an expert, although I have gained a much greater respect and understanding through my study. The commonalities to my own belief I find fascinating and edifying, although I am not qualified to instruct.
This post also does not offer a story with a concise solution, a moral or a “happy ending”. The particular family story I have shared is still in “draft stage” for the individuals involved. Just like all other families, their journey together is being measured on a long-term scale, and is eternal in scope.
Thus, this post is offered as a ‘modern parable’ to promote understanding and acceptance. These parents deserve unconditional love and respect, not condemnation or judgement from others, nor of themselves. This child deserves unconditional love, acceptance, and respect - from her parents, family, friends, fellow church members and leaders. This Mom, Dad, and Child have each discovered that there is an amazing treasure trove of “goodness, loveliness and praiseworthiness” in Hinduism, and in studying other belief systems in general. lotus_flower_openingOne can intelligently make the leap to realize this holds true for any religion, culture, person, and the world at large. As a Hindu guru might say; ”the mind is capable of opening like a lotus flower to all the possibilities of truth“.
Many Hindus refer to their tradition as santana-dharma, the eternal law that governs everyone, irrespective of belief. [similar to the Mormon belief called God's Plan]. Hindu philosophy validates the great worth and eternal nature of the human soul:
“Never was there a time when I did not exist, nor you…nor in the future shall any of us cease to be…The [soul] is everlasting and infinite, standing on the motionless foundations of eternity” – Bhagavad Gita 2 12, 23-25
This is in harmony with Mormon doctrine.
“Remember the worth of souls is great in the sight of God” – D & C 18:10
“And thou art … without beginning of days or end of years, from all eternity to all eternity.” Moses 6:67
According to Swami Bhaskarananda, in Essentials of Hinduism [as quoted in Wikipedia]:
“Most Hindu sects do not seek converts because they believe that the goals of spiritual life can be attained through any religion, as long as it is practiced sincerely.”
Thus, Hinduism is much more a philosphy than an organized religion. It encourages each human being to look deeper for good, to ponder, to meditate, to seek truth, and to live in harmony with others, irrespective of belief.
Walking a path“What counts is not creed but conduct. By their fruits ye shall know them and not by their beliefs. Religion is righteous living. The Hindu view that every method of spiritual growth, every path to the Truth is worthy of reverence has much to commend itself.” - The Hindu View of Life. Radhakrishnan – philosopher President of India (1962-67)
There is another important Hindu saying, viewed as a guiding tenet:
“The Truth is One; the sages call it by many names” – Rig Veda 1:164:46
Mormons have a strikingly similar tenet:
“We Believe All Things” – Article of Faith 13
“…And truth is knowledge of things as they are, and as they were, and as they are to come” D & C 93:24
The Prophet Joseph Smith emphasized the importance of unity of truth. He once stated in an editorial:
Joseph Smith
Joseph Smith
“While one portion of the human race is judging and condemning the other without mercy, the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; He views them as His offspring, and without any of those contracted feelings that influence the children of men, causes ‘His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.’ He holds the reins of judgment in His hands; He is a wise Lawgiver, and will judge all men, not according to the narrow, contracted notions of men, but, ‘according to the deeds done in the body whether they be good or evil,’ or whether these deeds were done in England, America, Spain, Turkey, or India.” (History of the Church, 4:595–96.)
In conclusion, it is the Great Parent of our earth, called by many names, who is in charge. We have the reponsibility to respect His judgement, which allows each soul the process of taking an individual spiritual journey. Through personal prayer and meditation we can discover our own faith in God, and trust that He will tenderly guide all sincere parents and all seeking children toward Truth and Happiness.
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10 thoughts on “Parents Finding Inner Hindu”
Kathryn Skaggs says:
Thursday, July 16, 2009 at 5:13 pm
I came right over… and you are right – we are profoundly united, in our blog posts today. Your description of what an LDS parent experiences when a child wanders, is spot on! I know. It is written beautifully, as well.
It is one thing for our children to choose inactivity, altogether. I believe that it would make it much more difficult, if that child turned to another religion – in effect, rejecting the teaching of their own parents; or so it would seem.
However, if that choice to search outside of Mormonism comes to pass – I agree with your counsel to seek for understanding and harmony. The moral agency of every individual must be reverenced, and especially that of our own children.
I believe that any person, who is a sincere seeker of light, will be brought into that Light, of which we all seek. ETERNITY, is a long time…
tDMg
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mormonsoprano says:
Friday, July 17, 2009 at 11:28 am
Kathryn, thank you for reading, and for your insightful comment. Every perspective is different, based upon our own unique circumstances. Perhaps these parents may view their child choosing to follow a philosophy which promotes righteous living as more desireable than rejecting religion altogether.
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Michaela Stephens says:
Friday, July 17, 2009 at 1:28 pm
A very difficult issue. I feel for the mother. I have asked myself these questions from time to time. There is something about learning about other religions that, when you find some point of truth that is shared, causes you to wonder, “what is the difference then between mine and theirs?” The more identical the principles shared, the more you can question.
I have come to the conclusion that I need to remember my testimony of the true power and authority of the priesthood. The priesthood holds the keys of salvation, the power of godliness, the keys to the gift of the Holy Ghost, the authority to gather the saints, and seal families, and teach the gospel. Most of all, I need to remember my testimony of the Atonement of Christ. I must be saved from my sins and in order for that to happen someone else had to pay for them, and that someone was Christ. True doctrine and right conduct is a hollow shell without the Atonement and the power and authority of the priesthood.
The child may come back when she has experiences with the power of the Atonement and the power of the priesthood. There may be other issues too. I’m sure the mother is doing her best.
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e4unity says:
Sunday, July 19, 2009 at 10:27 am
MoSop-
An amazing post full of sensitive respect for everyone involved, including those who have a different faith system to live by other than your own. But there is also a deep understanding of the human condition-even when it is experienced in the bosom of our faith community.
You are truly a worthy Mormon Missionary. I continue to learn so much as I am allowed to see through your eyes of faith. May God continue to use you to strengthen others and to bring honor to our King.
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mormonsoprano says:
Monday, July 20, 2009 at 4:31 am
@ e4unity – I appreciate your kind words. You always bring such a positive spirit to my blog. I am truly blessed to have your friendship.
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cwtpmom says:
Tuesday, July 21, 2009 at 9:26 pm
I love the links you include in your posts. Thank you for the research you do for all of us.
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Mary Russell says:
Saturday, October 10, 2009 at 6:16 am
I have found that when I am in tune and very close to the spirit, I am not fearful of the things my loved ones do that when I am not in tune…I feel very fearful and like it’s up to me to make everything right. When in tune, I have peace and this peace connects me to God, Jesus and those I love in a very strong bond that I feel nothing can come between. Things that seem unsolveable are minute when I am in a close relationship with my Heavenly Father and his son, Jesus. I have also found an interest in the Buddist religion in my younger days and I still love many of their teachings. I heard that the Dali Lama, in summing up his religion, said, “My religion is kindness.” There are some very profound yet simple beliefs in these easern religions that are inspiring to me. I know that Jesus is the Christ and is my Saviour. I feel safe in taking on some of the thoughts and philosophies of other religions, if they don’t interfere with my belief. An example: Meditation just enhances who we are and what we already believe. I think anything praiseworthy and of good report adds to what we already have and are. It enlarges us.
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Simple Citizen says:
Saturday, February 11, 2012 at 12:17 pm
I am a Mormon and recently read the Bhagavad Gita. If you are interested in my thoughts – here’s my post:
http://thoughtsofasimplecitizen.blogspot.com/2010/12/bhagavad-gita.html
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