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L31: Religious Experience- Nature and Object
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Vani Ravija
Voice Actor | Ranked globally in top 10% on Fiverr in English Diction

U
Unacademy user
sir reasoning ka bahut kam part upload kiye hai you tube ki apeksha thoda ispar bhi dhyan den
ma'am aap political philosophy bhi padha do plz
Vani Ravija
a year ago
I haven't read myself. Koi ache sources jante hain aap log?
Pawan kumar
a year ago
ias patanjali ka class notes +printed notes acha hai easy language me
Vani Ravija
a year ago
Oh thanks, printed I can arrange. How to get class notes?
Pawan kumar
a year ago
ma'am mere paas hai lekin Hindi me
Vani Ravija
a year ago
:( thanks, but mere liye mushkil hoga, chalo will try. Thanks a lot for your efforts!
Pawan kumar
a year ago
always welcome ma'am
good lecture ma'am
Vani Ravija
a year ago
thank you!
  1. ELIGIOUS EX In western theistic religion, object of religious experience is God, an eternal, omniscient, omnipotent, free, perfectly good spirit. In numinous experience, one feels an over-powering "other", a separate self or power. In Indian traditions: Hinduism, Buddhism, Jainism- the object of experience is some basic fact of reality, rather than some entity separate from the universe. In Theravada Buddhism, the goal of meditation is to "see things as they are", as unsatisfactory, impermanent, and not-self. Along the way, one sheds delusions and attachments. The last one to go is the delusion that one is a self. It is to see reality made up of sequences of events, each causally dependent on previous moments. Thus, the object of religious experience is not a transcendent being but momentary, impermanent, always "becoming'". "This being, that arises" - there are no abiding substances, no eternal souls. Seeing reality that way extinguishes craving & liberates one from the cycle of birth & rebirth. In Mahayana Buddhism, direct realization of shunyata as a basic fact about reality brings enlightenment Is a person justified in inferring from a religious experience knowledge of an objective reality which is the experiences? How would he know? ? Can one be mistaken about such iim These are offered for justification based on sense perception. I experience a tree, and I believe that a tree exists. I experience God, and I believe that God exists Even though there are dissimilarities b/w tree & God experiences, there are enough relevant similarities to believe in God if we believe in tree Both:


  2. -are noetic (both have to do with the content of the mind, beliefs, desires, values) have a perceptual object - can be verified redulity: When it seems (epistemologically) to sm1 that sth is the case, then generally it is. When I m walking through the forest and see a squirrel in a tree just ahead me, I'm justified in believing that it is a squirrel in the tree in front of me; unless I have a reason to doubt my belief. One could be mistaken in believing in sth, but unless there is good reason to disbelieve it, we should not do so. Swinburne: rejecting this principle leads to "skeptical bog"- where one doubts everything that cannot be proven deductively. Some consider seeking justification for religious beliefs from experience as inappropriately emphasizing the cognitive aspect of such experience. Eg. in Buddhism, primary goal is to be released from a state of suffering & attain nirvana/ no-self/ emptiness. One does not primarily seek proof for the existence of God/ Ultimate Reality/ nirvana. Rather, one seeks extinction of self. That is, such experiences are primarily directed towards liberation, not cognition