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it is absurd for science to say that the egotistic elements of experience should be suppressed. The axis of reality runs solely through the egotistic places -- they are strung upon it like so many beads.
To describe the world with all the various feelings of the individual pinch of destiny, all the various spiritual attitudes, left out from the description -- they being as describable as anything else -- would be something like offering a printed bill of fare as the equivalent for a solid meal.
Religion makes no such blunder. The individual's religion may be egotistic, and those private realities which it keeps in touch with may be narrow enough; but at any rate it always remains infinitely less hollow and abstract, as far as it goes, than a science which prides itself on taking no account of anything private at all.
A bill of fare with one real raisin on it instead of the word "raisin," with one real egg instead of the word "egg," might be an inadequate meal, but it would at least be a commencement of reality. The contention of the survival-theory that we ought to stick to non-personal elements exclusively seems like saying that we ought to be satisfied forever with reading the naked bill of fare.
I think, therefore, that however particular questions connected with our individual destinies may be answered, it is only by acknowledging them as genuine questions, and living in the sphere of thought which they open up, that we become profound.
But to live thus is to be religious; so I unhesitatingly repudiate the survival-theory of religion, as being founded on an egregious mistake.
It does not follow, because our ancestors made so many errors of fact and mixed them with their religion, that we should therefore leave off being religious at all.
By being religious we establish ourselves in possession of ultimate reality at the only points at which reality
is given us to guard. Our responsible concern is with our private destiny, after all.
Originally posted by SisyphusRide
reply to post by artistpoet
one has to put themselves in the mindset of the elders who penned it...
The Torah contains varied types of communicable information, alluded to by the famous acronym: PaRDeS. PaRDeS stands for the four types of textual analysis traditionally used to explore the Torah in order to recover its informative content. These are: pshat (literal analysis), remez (symbolic, or numerical analysis), drash (hermeneutic analysis) and sod (associative, or model-based analysis). In order to quickly orient the reader we will note that drash (hermeneutic analysis) was utilised in the study and development of Halaha (Jewish Law). Sod (associative, modelbased) analysis was most fully developed in Lurianic Kabbalah. Our present study will make use of all four types of textual analysis. At times, we refer to the knowledge arrived at using remez and sod analysis as the ‘inner (or esoteric) wisdom of the Torah’.
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