Hi,
Only a few comments from an Abrahmic perspective.
I am not trying to convince you or others, only to put forward a different viewpoint for those who care to take interest.
"Barman" in our tradition is none other than patriarch Abraham, who sent the sons of keturah to the land of the east with (spiritual) gifts. Hence he is not god (but definitely a lofty goal to aspire to.)
These sons of keturah, who are the source of eastern spirituality, combined Abraham's teachings with pagan ones. Hence some of the eastern teachings are very Abrahamic, some are not.
The basis of Abraham's teachings- that came to us thru his son, is that god cares. He not only is - he is involved. A compassionate parent is involved, rewards, punishes, and takes an active role- perhaps behind the scenes- because he cares.
I can't imagine a loving parent who loves- but is detached. Such love is only theoretic or hypocritical. Yes - the burnt hand teaches best, and we are allowed to fail in order to learn, and we need to bear the consequences of our actions, so that we will merit the rewards.
The next stage is that god is goodness, and becoming similar to him is attaching to that goodness. Acts of kindness, learning, and acts that change our personality to good such as humility, thriftiness and others- are the reason why to take a spiritual being- mans soul, and bring it to earth.
The image of god is the ideal to aspire to, the one that god wants us to be.
The concept of eternal damnation, and the idea that most of mankind have no hope or salvation, are not an abrahmic concept.
--- In AlternativeAnswers@yahoogroups.com, "Sanatana Dharma" <drfmrls@...> wrote:
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> The Meaning of Human Existence
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> By Sri Dharma Pravartaka Acharya
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> Who among us has never, at some contemplative point in our lives or another, asked ourselves the truly big questions, questions about the ultimate meaning of this world, and of our lives in it? Questioning the reason for our human existence is a very natural pursuit on the part of any human being. Indeed, unlike any other species of life, human beings alone have been gifted by God with the unique cognitive ability to engage in self-reflection upon our very own existence as human beings. To be human means to question what it means to be human.
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> It is especially when such existential questions arise in our minds that we find ourselves understandably turning to the precise fields of knowledge that deal most directly with such questions: the sister fields of religion and philosophy. In the following, I will answer this universal query from the perspective of the most ancient religio-philosophical system on earth, Sanatana Dharma.
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> The nature of existence has been dealt with by many philosophers, both Western and Asian, from the beginning of time. Whether we are speaking of Thomas Aquinas and his metaphysical distinction of existence and essence, Soren Kierkegaard and his attempts to come to grips with the problem of existence from a Protestant perspective, the Existentialists of the 20th Century, or the Samkhya and Vedanta schools of Sanatana Dharma, the nature of our existence has been on the minds of some of history's greatest thinkers.
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> The most basic of all philosophical questions that can be asked is: Why do human beings exist? When I open my eyes in the morning, why is it that there is something rather than nothing? In order to sufficiently analyze this question, the question itself really needs to be divided into two closely related questions: a) why do we exist at all, b) why do we exist as human beings. I'll try to answer both from the perspective of Yoga spirituality and Sanatana Dharma.
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> According to the ancient wisdom of Dharma, we exist to begin with because it's our very innate nature to exist. The sacred scriptures of both Yoga and Sanatana Dharma teach us that our true, innermost nature is that we are atman, or eternal units of consciousness. We have the Absolute (Brahman, or God) as both our causative and substantial source, and as the ontological sustainer of our existential being. Having God as our underlying source, it necessarily follows that we naturally share in many of God's essential attributive qualities. Because we participate in God's innate attributes - and if not to a quantitatively equivalent degree, then certainly to a qualitative one - we too share in many of God's qualities. One of those attributes that both the infinite Godhead and we as finite units of consciousness have in common is necessary existence. In other words, both God and we ourselves (atmans, or souls) are eternal by our inherent nature. God and individual atmans cannot but exist. To go out of existence is simply not within the realm of our capability.
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> Never was there a time when we came into being, and never will there be a time when we cease to exist. So, in a way, we exist because we cannot but exist, being purely spiritual beings in essence. Such is our nature, for it is the nature of God, the ultimate source of our being.
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> A deeper question than the principle of necessary existence, however, is: why is it the case that we were even gifted with necessary existence to begin with? Sanatana Dharma answers this in the following manner. Brahman (God) is One (ekam). But as a natural result of the overflowing abundance of the Infinite, God decides to become more than One. God thus becomes One-with-attributes (vishishta-advaita). Consequently, in addition to Brahman, we also have atman (individual selves) and jagat (materiality). Brahman, Atman and Jagat are, for Vedanta philosophy, the three ultimate Reals (tri-tattva). As atman, we have our own individual existence in attributive relationship with Brahman (God) in order to know, and love, and serve Brahman.
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> The second part of our question on human existence – "why do we exist as human beings?" – can then be systematically extrapolated from understanding the first part. As finite spiritual beings who partake in God's necessary existence and attributive nature, we are currently in an illusory state of self-imposed separation from God due to our self-destructive fascination with ego and the objects of ego. It is ego, and the subsequent selfishness and self-centeredness that result from ego, that produce the various layers of illusory self that we mistakenly identify with our true, spiritual identity.
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> The "human person" is in actuality a complex symbiosis comprised of several distinct aggregates, including physical body (deha), emotion (vikara), mind substance (manas), intellect (buddhi), ego (ahamkara), the vital force (prana), and ultimately atman as the source of consciousness and animating source. While the "human person" is an artificial and temporal construct comprised of these many elements, it is the atman alone that is the true self, and that is eternal, true, beautiful, indestructible, and blissful by its own inherent nature, having God (Brahman) as its source of being.
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> We thus find ourselves in human form (and sometimes other, non-human forms!) in an endlessly unsuccessful attempt to selfishly enjoy ourselves in the illusion that we can have a meaningful existence without the benefit of God's grace. We are identifying with the temporal instead of the eternal, with the shallow instead of the profound, with the material instead of the spiritual, with the illusory instead of the real.
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> The meaning of life in human form is to thus reverse this negative and self-defeating tendency to serve our ego, and to instead once again serve God. We are here, as human beings, to transcend our merely human nature, to re-embrace our true identity as eternal spiritual beings, and to partake of the divine nature that is our birthright, that is our natural state of being, and that is our true home. We are here to know, and to love, and to serve the Supreme Godhead, Bhagavan Sri Krishna.
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> In Sanatana Dharma, God is presented as the source of all goodness, acceptance, compassion, and non-judgmental love. God is embraced and loved without restrictions, without fear, without force, and without loss. This is a very different conception of the Absolute when compared to the notion we find in the Western, Abrahamic religious constructs of Judaism, Christianity and Islam. Unlike in the Abrahamic religions, in Sanatana Dharma we find a concept of God as not only being a thoroughly transcendent source of reality, but also as a lovingly imminent and intimate friend who provides us all with a means for achieving immediate knowledge, and a direct and ecstatic experience of Him.
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> The path of Sanatana Dharma offers us such profoundly philosophical works as the Bhagavad Gita, Upanishads, Yoga Sutras and the Vedas for the unfailing guidance and knowledge necessary to comprehend life's meaning. It also offers us a systematic path of spiritual practice that leads directly to a profoundly personal experience of the Divine. This path includes the ancient and highly effective processes of Yoga, meditation, puja, and devotion to God.
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> To truly know the answer to the meaning of human life, however, it is not enough ultimately to merely engage in an intellectual understanding of Truth. Rather, we need to personally experience the sweet taste of Truth as the immediate presence of God in our hearts and in our lives. To experience the profound bliss of God's presence in your life, and to truly know why we have the joy of existence, please explore the profound depths of spiritual realization that Sanatana Dharma has to offer you. To be human is to ask.
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> About the Author
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> Sri Dharma Pravartaka Acharya (Dr. Frank Morales, Ph.D.) is universally acclaimed as one of the world's most respected and qualified Dharma teachers and Hindu spiritual leaders alive today. He personifies what it means to be a true and authentic guru.
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> Dr. Deepak Chopra has exclaimed in 2002: "You've done truly phenomenal work teaching the pure essence of Yoga". In a similar manner, Dr. David Frawley has said about Sri Acharyaji, "Dr. Frank Morales represents the Sankalpa [the will] of the Hindu people and the cause of Sanatana Dharma. I urge all Hindus everywhere to give him your full support, assistance, and encouragement in his crucial work. He needs and deserves our help."
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> Sri Acharyaji began his personal spiritual journey over 35 years ago at the tender age of ten when he read the Bhagavad Gita for the very first time. He coupled his decades of intense spiritual practice and study with advanced academic achievements, earning a B.A. in philosophy/theology from Loyola University Chicago, as well as an M.A. and Ph.D. in religious studies from the University of Wisconsin-Madison.
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> He has lectured on Dharma at dozens of top universities, such as Harvard, Columbia, Rutgers, Cornell, and Northwestern. He has also served as a consultant for such Fortune 500 companies as Ford Motor Corporation and Lucent Technology.
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> Explaining to his doctoral advisor that "I don't want to just study the history of religion…I want to make religious history", Sri Acharyaji eventually left academia to devote himself exclusively to spiritual teaching and to the preservation of the great tradition of Sanatana Dharma (Hinduism).
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> Today, Sri Acharyaji occupies his full time teaching Dharma spirituality to diverse audiences. In addition to leading classes, satsanghas, seminars and lecturing on Sanatana Dharma widely, Sri Acharyaji is a renowned author, as well as a personal spiritual guide (guru) to a rapidly increasing following of enthusiastic students from both the Indian and the non-Indian communities.
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> Sri Acharyaji was the Resident Acharya (Spiritual Preceptor) of the Hindu Temple of Nebraska (2007 - 2009), which represents the first time in American history that a Hindu temple has ever made such an esteemed appointment. He is the Founder-President of the International Sanatana Dharma Society, a global movement dedicated to teaching Dharma in its most authentic form.
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> Sri Acharyaji is the real thing: an enlightened guru with the ability to deliver the highest wisdom and spiritual liberation to his sincere students.
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> Sri Acharyaji's teachings stress the achievement of enlightenment through the practice of meditation, Yoga, and directly experiencing the presence of the Divine. Another overarching aspect of Sri Acharyaji's teachings focuses on the importance of love, compassion and service toward all living beings.
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> Whether speaking to an audience of thousands, or having a heart-felt discussion with only one person, Sri Acharyaji vividly conveys a deeply moving sense of compassion, peace, humility, and spiritual insight that has endeared him to thousands of students and admirers throughout the world.
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