Among figures of faith. Mahatma Gandhi. Mohammed. and Siddhartha Gautama are some of the outstanding persons who have shared before the universe their spiritual experiences with regard to their ain faith. Hinduism. Islam. and Buddhism have all received a great sum of cardinal promotion from the thoughts and actions of these of import persons. Not merely did they assist determine the really faith they are attached to—they established it like no other.
Yet even though their beliefs and characters are peculiarly alone from one another being human illustrations of the tradition in which they are a portion of. they still hold one common strand—they all had spiritual experiences that were influenced by their household ties. geographical location and cultural background to call a few. Through the class of the old ages. history tells us that the foraies subsequently evolved into a battle motivated by spiritual grounding— trusters against non-believers. This indicates the thought that the religious experiences and conquerings of Mohammed hold a cardinal place in specifying the spiritual patterns of Muslims.
While Gandhi espouses peaceable and non-violent methods in achieving the causes of Hinduism. Mohammed and Islam’s construct of jehad adopts the thought that religion itself can be the primary ground for prosecuting in violent steps in order to foster the end of Islam. Nevertheless. the fact remains that Mohammed’s function in the development of Islam as an established faith in many states separated by geographical boundaries is important inasmuch as it can non be denied. The same holds true for Siddhartha Gautama whose repute in the faith of Buddhism is greatly acknowledged as indispensable both by trusters and academic bookmans.
As Herman Hesse suggests. Siddhartha espouses the thought that. for one to cognize one’s quest in life. it is imperative to happen the beginning from within and non from without. like a “flowing river” that attracts “a deep love for this fluxing water” ( Hesse 100 ) . Introspection. or an interior contemplation. is one of the chief principles being pushed frontward by Siddhartha which farther suggests the thought that each person must take clip to insulate one’s ego from others in order to be able to concentrate and to introspect. This thought can be rooted from one of Siddhartha’s life-transforming minutes.
The spiritual experience of Siddhartha began after his brush with a ill adult male. a hapless adult male. a mendicant and a cadaver that revealed unto him the thought that humanity is filled with sorrow brought approximately by the agonies in life. Being isolated off from the outside universe after being confined within his place for about the full continuance of his early old ages. Siddhartha began to recognize the deeper side of life after the experience. He decided to go forth behind his old life style and pursued. alternatively. a life of intense asceticism.
However. Siddhartha realized that to populate one’s life is to neither unrecorded in inordinate copiousness of wealth and material ownerships nor in utmost plainness after catching a instructor discoursing music. In the terminal. he pursed the Middle Way. or the manner of life that takes the in-between way alternatively of the extremes. These facets hold the key to understanding the Buddhists’ primary spiritual experience which is significantly felt. at least in modern times. in the societal context of learning others the manner of populating life in the Middle Path through a life of internal contemplation or personal contemplation.
As Siddhartha dedicated his life to prosecuting the Middle Path after his yogistic speculations. followings of the Buddhist faith subsequently on adopted this method as one of the basiss or individualities of their group. This suggests the thought that the spiritual experience of Buddhists in general is strongly tied to a personal degree as its most basic foundation. Manifested through yogistic speculations. Buddhist monastics of today incorporate in their day-to-day lives these rules.
Furthermore. it can be observed that Islam calls for a life that is centered on Allah while Hinduism. as exemplified by the life of Gandhi. calls for a life that should be dedicated towards the lives of others. It is spiritual imperative in Islam that Muslims should direct their lives towards idolizing Allah in every idea and action and that. correspondingly. the spiritual experience of every Muslim should all the more reflect their strong fond regard to Allah ( Boyd 69 ) .
As Mohammed himself is the first Muslim who has been able to to the full realize this idea. it remained an built-in portion in the lives of the 1000000s of Muslims all around the universe. This incorporates the thought that the spiritual experience of a individual individual—the prophesier Mohammed—has greatly affected the succeeding coevalss that came to follow the same way. While Islam basically requires the aboriginal importance of Allah. Hinduism has been closely attached to the sense that it is a faith that is centered on others.
The same holds true for Buddhism although the faith reflects fear to “the Awakened One” or Buddha and that Hinduism itself has its ain versions of heavenly entities or “Devas” every bit good as the construct of “Brahman” which refers to the greater Self or God. These things constitute the belief that. although Hinduism. Buddhism. and Islam have parallel thoughts of higher existences or godly entities. it appears that Islamic intervention for a higher being supersedes those of the other two.
This can be rooted out from the fact that the Bibles of Islam and its spiritual followings and trusters put Allah above everything else while Hinduism and Buddhism. through their yogistic speculations. let or give due importance to the ego every bit good. This is non to state that Islam as a faith does non give due importance to its trusters. It merely entails the thought that Islam treats adult male as a being that should be placed under Allah and that Hinduism and Buddhism illustrate a instead more outstanding consideration for the public assistance of adult male.
Mahatma Gandhi. for illustration. showed his concern for others by learning the hapless exploited provincials in the part of Champaran in Bihar about the Satyagraha. asking about their agonies. educating them to contend for their rights and at the same clip to transport out their duties to the state as a whole. Siddhartha. on the other manus. lived his 45 old ages going along the state. happening nutriment on the alms given by other people after learning the people the agencies that will emancipate humanity from secular agonies.
Furthermore. one of the noteworthy spiritual experiences of both Gandhi and Siddhartha is pegged on the thought that they both waged a “battle” in footings of send oning their beliefs in the context of their faith. While Gandhi strived for peaceable measures—passive opposition. for example—in order to accomplish his purpose for a peaceable universe with equality among faiths and Siddhartha pushed his political orientations of emancipating humanity from the secular agonies they experience through learning them the Four Noble Truths and the Eightfold Path. Mohammed took a instead different attack.
The fact that Mohammed engaged in jehad or in conflicts through the “sword” reveals the thought that Mohammed will take up weaponries in supporting the faith against attackers or in send oning Islamic dogmas. Therefore. it can be argued that the spiritual experience of Mohammed. or at least the portion in which he waged conflicts in his spiritual life. is distinctively different from those of Gandhi and Siddhartha. The differences in the spiritual experiences among the three can be mostly seen on their corresponding actions and feats during their being and the resulting effects it created on their faiths.
This besides affects these faiths view on catastrophes. Jihad is beyond doubt a cardinal portion of Islam ; Yogic speculations play a important function in Buddhism and Hinduism with former encompassing the Middle Path and the latter steering the lives of its trusters through its sacred texts. The Qur’an greatly emphasizes the thought that Allah should be above everything else ; Hinduism seeks to handle everyone and every other faith their due acknowledgment in the sense that to each is his ain truth or. at the most. God ; and Buddhism’s end is to free human existences from enduring and the rhythm of metempsychosis and do them cognize the “truth” .
Decision The spiritual experiences of Mahatma Gandhi. Siddhartha Gautama. and Mohammed all have a great bearing on the faiths they belong to. These persons have a big amount of parts non merely to the enlargement of the ranges of Hinduism. Buddhism. and Islam but on the really cardinal principles of these faiths. Although each of them has their ain specific spiritual experiences and beliefs. and that while it may be true that each of them forwards typical attacks in run intoing their spiritual ends. they all however portion the parallel thought that faith is a important subdivision of their lives.
In kernel. nevertheless. their several cultural background. geographical location. and household ties among many others have strongly shaped their spiritual experiences which. as a effect. influenced their faith. Above all these. by comparing and contrasting the lives of Mohammed. Siddhartha and Gandhi. one is able to better understand some of the main—and oftentimes subtle—differences between these faiths view on catastrophes in life. Mentions: Aly. A. “The Life of the Prophet Muhammad” . 1999. ( October 3. 1999 ) : AT & A ; T Knowledge Ventures. April 2008.
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