Religion

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Part of the Thelema & Religion series

Religion is, in its broadest sense, defined as the answers given to explain humankind's relationship with the universe. In the course of the development of religion, it has taken an almost infinite number of forms in various cultures and individuals. Religion today is dominated by a number of major world religions.

Occasionally, the word "religion" is used to designate what should be more properly described as a "religious organization" - that is, an organization of people that supports the exercise of some religion, often taking the form of a legal entity.

The relationship of Thelema to Religion is arguably a unique one. Consider the motto of the Equinox, published by the A.'.A.'.:

The Method of Science; the Aim of Religion

Table of contents

1 The nature and content of religion

2 Approaches to relating to the beliefs of others

2.1 Exclusivism
2.2 Inclusivism
2.3 Pluralism
2.4 Syncretism

3 Religion in relation to other closely related topics

3.1 Religion and spirituality
3.2 Religion and science
3.3 Religion and myth

3.3.1 Myth as "mere story"
3.3.2 Myth as defining and explaining belief

3.4 Religion and Occam's Razor

4 Approaches to the study of individual religions

4.1 Methods of studying religion subjectively (in relation to one's own beliefs)
4.2 Methods of studying religion objectively (in a scientific and religiously neutral fashion)

5 Development of religion

5.1 Religion in modernity

5.1.1 Modern reasons for adherence to religion
5.1.2 Modern reasons for rejecting religion

-{{thelema}}
+{{religion}}
-{{partial}}
-'''Religion''', sometimes used interchangeably with [[faith]], is commonly defined as [[belief]] concerning the [[supernatural]], [[sacred]], or [[divine]], and the practices and institutions associated with such belief.  In its broadest sense some have defined it as the sum total of answers given to explain humankind's relationship with the universe.  In the course of the development of religion, it has taken an almost infinite number of forms in various cultures and individuals.  However, religion today is dominated by a number of major world religions.
-Occasionally, the word "religion" is used to designate what should be more properly described as a "religious organization" &ndash; that is, an organization of people that supports the exercise of some religion, often taking the form of a legal entity.
+'''Religion''' is, in its broadest sense, defined as the answers given to explain humankind's relationship with the universe. In the course of the development of religion, it has taken an almost infinite number of forms in various cultures and individuals. Religion today is dominated by a number of major world religions.
+Occasionally, the word "religion" is used to designate what should be more properly described as a "religious organization" - that is, an organization of people that supports the exercise of some religion, often taking the form of a legal entity.
+The relationship of Thelema to Religion is arguably a unique one. Consider the motto of the [[Equinox (publication)|Equinox]], published by the [[A.'.A.'.]]:
+:'''''The Method of Science; the Aim of Religion'''''
 ==The nature and content of religion==
 * One definition, sometimes called the "function-based approach," defines religion as any set of beliefs and practices that have the function of addressing the fundamental questions of human identity, ethics, death and the existence of the Divine (if any).  This broad definition encompasses all systems of belief, including those that deny the existence of any god, those that affirm the existence of one God, those that affirm the existence of many gods, and those that pass on the question for lack of proof.
 * A second definition, sometimes called the "form-based approach," defines religion as any set of beliefs which makes claims that lie beyond the realm of scientific observation, according to some authority or personal experience with the Divine.  This narrower definition places "religion" in contradistinction with [[rationalism]], [[secular humanism]], [[atheism]], and [[agnosticism]], which do not appeal to authority or personal experience in coming to their beliefs, but instead appeal to their interpretation of [[science]].
 ''Approaches to distinguishing religion from non-religion'' can be divided into two broadly defined schools of thought: function-based approaches and form-based approaches.
-Religion is subject to much discussion in the fields of [[theology]], [[psychology]], [[sociology]], and [[anthropology]]. Specialists in these fields, as well as ordinary people&mdash;[[theism|theists]], [[atheism|atheists]], and [[agnosticism|agnostics]] alike&mdash;often disagree about the fundamental nature of religion. Consequently, any discussion of religion must begin by answering certain "basic" questions such as "What is a religious belief?", "What is the difference between religious and [[secular]] beliefs?", "How do we recognize what are religious beliefs?", "Are religions individual or group activities?", and "What methodology shall we use to investigate these questions?". The answers to these questions and similar questions can then serve as a common ground upon which further discussion can be based.
+Religion is subject to much discussion in the fields of [[theology]], [[psychology]], [[sociology]], and [[anthropology]]. Specialists in these fields, as well as ordinary people&mdash;[[theism|theists]], [[atheism|atheists]], and [[agnosticism|agnostics]] alike-often disagree about the fundamental nature of religion. Consequently, any discussion of religion must begin by answering certain "basic" questions such as "What is a religious belief?", "What is the difference between religious and [[secular]] beliefs?", "How do we recognize what are religious beliefs?", "Are religions individual or group activities?", and "What methodology shall we use to investigate these questions?". The answers to these questions and similar questions can then serve as a common ground upon which further discussion can be based.
 If the conclusions of a discussion are to be accepted by people from diverse religious backgrounds, then that discussion must make as few assumptions as possible. However, all societies and this article start with the following a priori assumptions:
 * These beliefs are distinct from non-religious beliefs and recognizable as "religious".
-* (The most controversial)  There are ways to recognize which beliefs are "religious" and which are "non-religious".
+* (The most controversial) There are ways to recognize which beliefs are "religious" and which are "non-religious".
 The last one is most controversial because there are two main ways of looking at the world, each bringing with it certain a priori assumptions that are usually not recognized. While a study of a particular religion made by either viewpoint may come to many of the same conclusions, differences between the two approaches include what beliefs are to be considered religious and the effects of religions.
 Most people, particularly those influenced by "Western" culture, almost instinctively recognize which of their beliefs are to be called "religious" and which "secular". Usually unconsciously, they have already made a priori assumptions such as "There are beliefs that are 'religious'", "Religious beliefs are not the same as secular beliefs" and typical assumptions imparted by western culture to recognize "religious" beliefs include:
-* A belief is religious if it is labeled as "religion" by those who believe it.
+* A belief is religious if those who believe it label it as “religion”.
 * A belief is religious if it deals with "spiritual" matters.
-* A belief is religious if it results in ritual practices designed to invoke a higher reality, examples include prayer and worship.
+* A belief is religious if it results in ritual practices designed to invoke a higher reality. Examples include prayer and worship.
 * If a belief is agnostic or atheistic and does not result in ritual practices, it is "secular".
 * If a belief, organization and rituals associated with them are not intended to promote a "religious" teaching, then they are "secular". Secular political parties in secular government with their beliefs and rituals are examples of secular organizations.
 * If a belief is "[[science|scientific]]" then it is secular.
 ====Religious Thelema====
 {{partial}}
+See also: [[Arguments for Thelema being a religion]]
 =====Some religious concepts and practices in the Thelemic literature=====
 *[[Thelemic Holidays]]
 *[[Thelemic Godforms]]
 *[[The Holy Books of Thelema]]
 =====The O.T.O. as Religious Organization=====
 In ''Magick Without Tears'', Crowley wrote, "To sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way clash with Science or Magick." (p. 219) He specifically described [[Ordo Templi Orientis]] as "the first of the great religious Societies to accept the Law," strongly implying that the Law of Thelema was a suitable basis for religious activity. O.T.O. Grand Master Sabazius has articulated an advocacy of "scientific religion" under the rubric of Thelema, a phrase that originally occurred in the "Constitution of the Order of Thelemites" approved by Crowley. Crowley also considered Freemasonry to be essentially religious in character, a position detailed in Chapter 49 of his ''Confessions.''
-Within O.T.O., the existence of a Church with forms and officers that bear a superficial similarity to Christianity has sometimes led people to assert that the [[Gnostic Catholic Church]] is "the Thelemic religion" to the exclusion of the remainder of O.T.O. (which is in fact religious in both origin and current instantiation), and other Thelemic groups. In fact, Thelema depends on a syncretization of many earlier religious forms, and the vast majority of its expressions can be fairly characterized as religious.
+Within O.T.O., the existence of a Church with forms and officers that bear a superficial similarity to Christianity has sometimes led people to assert that the [[Gnostic Catholic Church]] is "the Thelemic religion" to the exclusion of the remainder of O.T.O. (which is in fact religious in both origin and current instantiation), and other Thelemic groups. In fact, Thelema depends on a synchronization of many earlier religious forms, and the vast majority of its expressions can be fairly characterized as religious.
 =====Some religious concepts and practices in the O.T.O.=====
 ====Nonreligious Thelema====
-'''Thelema''' is a magical philosophy of life based on [[Will]]. The individual Will in Thelema is called [[Had]] or [[Hadit]]. The [[Way]], or the [[pleroma]] of infinite potentiality is called [[Nu]] or [[Nuit]].
+*See [[Arguments against Thelema being a religion]]
-Thelema is unique but also syncretic. [[Nu]] and [[Had]] correspond with the [[Tao]] and [[Teh]] of [[Taoism]], [[Shakti]] and [[Shiva]] of the Hindu [[Tantra]]s, [[Shunyata]] and [[Bodhicitta]] of [[Buddhism]], [[Ain Soph]] and [[Kether]] in the [[Qabalah]]. Followers of the philosophy of [[Thelema]] may make use of the methods and practices derived from other traditions, including [[Alchemy]], [[Astrology]], [[Qabalah]], [[Tantra]], [[Tarot]], and [[Yoga]].
-Thelema was first presented to the world as a philosophy by [[François Rabelais]]. In [[1904]], [[Aleister Crowley]] received via magical means a book commonly known as the [[Book of the Law]]. This book states that
-<center>'''"The word of the Law is [[Θελημα]]."''' (Liber AL, Ch. I, v. 39) </center>
-and is taken by the modern [[Thelemite]] as a basis for understanding and manifesting the Will.
-Not all adherents of [[Thelema]] consider it a [[religion]] or subscribe to the philosophy of [[True Will]] as outlined in [[Aleister Crowley]]'s writings. [[Thelemites]] may or may not believe in the necessity of [[Holy Books of Thelema|Canon]] or [[Gnostic Mass|Mass]]. Many require nothing more than an acceptance of the message of the [[Book of the Law]] as interpreted by the individual, each for him or herself.
-Thelema can be interpreted as many things, including a philosophy, lifestyle, method for psychological change, or a general set of practices (such as yoga or divination). Some consider Thelema a religion (see below) with its own theology, canon and rites.
 ====Crowley on Thelema & Religion====
-:To sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way clash with Science or Magick.
+*To sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way clash with Science or Magick. ... Call it a new religion, then, if it so please your Gracious Majesty; but I confess that I fail to see what you will have gained by so doing, and I feel bound to add that you might easily cause a great deal of misunderstanding, and work a rather stupid kind of mischief. ... The word [religion] does not occur in ''[[The Book of the Law]]''. —''Magick without Tears'', Chapter 31, ''Religion&mdash;Is Thelema a "New Religion"?''
-:Call it a new religion, then, if it so please your Gracious Majesty; but I confess that I fail to see what you will have gained by so doing, and I feel bound to add that you might easily cause a great deal of misunderstanding, and work a rather stupid kind of mischief.
-:The word [religion] does not occur in ''[[The Book of the Law]]''.
-&mdash;''[[Magick without Tears]]'', Chapter 31, ''Religion&mdash;Is Thelema a "New Religion"?''
-----
-:Professor William James, in his Varieties of Religious Experience, has well classified religion as the 'once-born' and the 'twice-born'; but the religion now proclaimed in Liber Legis harmonizes these by transcending them.
-&mdash;''[[Liber ABA]]''
-----
-:[OTO is] the first of the great religious Societies to accept the Law.
-&mdash;''[[Equinox (publication)|Equinox]]'' Volume 3, No. 1]]
-----
-:Human nature demands (in the case of most people) the satisfaction of the religious instinct, and, to very many, this may best be done by ceremonial means. I wished therefore to construct a ritual through which people might enter into ecstasy as they have always done under the influence of appropriate ritual. In recent years, there has been an increasing failure to attain this object, because the established cults shock their intellectual convictions and outrage their common sense. Thus their minds criticize their enthusiasm; they are unable to consummate the union of their individual souls with the universal soul as a bridegroom would be to consummate his marriage if his love were constantly reminded that its assumptions were intellectually absurd.
-:I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science.
-&mdash;''[[Confessions]]''
-----
-:I wish here to emphasise that the Law of Thelema definitely enjoins us, as a necessary act of religion, to 'drink sweet wines and wines that foam.' Any free man or woman who resides in any community where this is verboten has a choice between two duties: insurrection and emigration.
-&mdash;Comment on ''[[Liber AL]]'' I:63
-----
-:Our religion therefore, for the People, is the Cult of the Sun, who is our particular star of the Body of Nuit, from whom, in the strictest scientific sense, come this earth, a chilled spark of Him, and all our Light and Life.
-&mdash;Comment on ''[[Liber AL]]'' III:22
-----
-:Therefore we hold Love holy, our heart's religion, our mind's science.
-&mdash;Comment on ''[[Liber AL]]'' I:52
-----
-:I claim for my system that it satisfies all possible requirements of true freemasonry. It offers a rational basis for universal brotherhood and for universal religion.
-&mdash;''[[Confessions]]''
-----
+*Professor William James, in his Varieties of Religious Experience, has well classified religion as the 'once-born' and the 'twice-born'; but the religion now proclaimed in Liber Legis harmonizes these by transcending them. —''Magick, Book 4''
-:12. The Order of Thelemites is categorically opposed to: (a) All superstitious religions, as obstacles to the establishment of scientific religion; ...
+*[OTO is] the first of the great religious Societies to accept the Law. —''[[Equinox (publication)|Equinox]]'' Volume 3, No. 1
-&mdash;''[[Constitution of the Order of Thelemites]]''
-----
+*Human nature demands (in the case of most people) the satisfaction of the religious instinct, and, to very many, this may best be done by ceremonial means. I wished therefore to construct a ritual through which people might enter into ecstasy as they have always done under the influence of appropriate ritual. In recent years, there has been an increasing failure to attain this object, because the established cults shock their intellectual convictions and outrage their common sense. Thus their minds criticize their enthusiasm; they are unable to consummate the union of their individual souls with the universal soul as a bridegroom would be to consummate his marriage if his love were constantly reminded that its assumptions were intellectually absurd. [...] I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. —''Confessions''
-:What is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood?
+*I wish here to emphasize that the Law of Thelema definitely enjoins us, as a necessary act of religion, to 'drink sweet wines and wines that foam.' Any free man or woman who resides in any community where this is verboten has a choice between two duties: insurrection and emigration. —Comment on Liber AL I:63
-:There is one exception; it is the [[A.'.A.'.]], whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anything like a dogmatic statement.
+*Our religion therefore, for the People, is the Cult of the Sun, who is our particular star of the Body of Nuit, from whom, in the strictest scientific sense, come this earth, a chilled spark of Him, and all our Light and Life. —Comment on Liber AL III:22
-&mdash;''[[Liber ABA]]''
-----
-:... I agree with practically every word reported of the Yogi Jesus, and nearly every word of the Essene. True, I reject Salvationism, and the Jewish element of prophecies fulfilled, and the praise of the Law of Moses; but trust humbly that any deficiency in these respects may be more than made up by superfluity in another. For not only do I hold the cult of John Barleycorn to be the only true religion, but have established his worship anew; in the last three years branches of my organisation have sprung up all over the world to celebrate the ancient rite. So mote it be.
+*Therefore we hold Love holy, our heart's religion, our mind's science. —Comment on Liber AL I:52
-&mdash;''[[The Gospel According to St. Bernard Shaw]]''
-====Contemporary Opinions====
+*I claim for my system that it satisfies all possible requirements of true freemasonry. It offers a rational basis for universal brotherhood and for universal religion. —''Confessions''
-*:"If we define religion as the institutionalization of solutions to the problems of egocentric power, it is clear that Thelema is not a religion." -- Michael Sanborn, ''Transcending the Predator''.
-*:"Thelema is a law of nature. It does not require faith, service, devotion, worship, commitment, institutions, attitudes, practices, conformity, causes, principles, or beliefs. (See dictionary definition of religion.) Christianity requires most (if not all) of these things. … Thelema is not a religion. The confusion arises because religious praxis (i.e. practice) is often used in order to understand Thelema and to live in harmony with it. … The Mass has all these things. Thelema does not require them. The fact that the Mass has these elements does not mean that those elements must be present in order to 'typify' Thelema … Ecclesia Gnostica Catholica is a religion which celebrates Thelema by way of the Gnostic Mass. Thelema is not a religion." –- [[User:Thiebes|Joseph Thiebes]], quoted from '' An Analysis of the Gnostic Mass'' by Fr. V.I.T.R.I.O.L.
+*12. The Order of Thelemites is categorically opposed to: (a) All superstitious religions, as obstacles to the establishment of scientific religion; ... —''Constitution of the Order of Thelemites''
-*:"Thelema is not a religion in the conventional sense. It is a realization. Initiations are realizations. When we reach higher levels of consciousness and understanding, we transmit, we inspire, as stars we shine. One merely has to be in the presence of a true initiate, with one's mind open, to receive the current. I lay a challenge to all  initiates: utilize all the magickal energies possible to their maximum potential for the expansion of human consciousness. Reflect! Let the flame of life within us burn brighter. Catalyze!" -- Simon Hinton, ''Liber AL Intelligence''.
+*What is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? ... There is one exception; it is the [[A.'.A.'.]], whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anything like a dogmatic statement. —''Magick, Book 4''
-*:"Thelema is not a religion, though, IMO. Arguably it is not intended to touch on issues such as morality and conscience; the moral tools we have on hand are weak and unworkable. Thelema seems to be a system of magick and mystical advancement and little else. Furthermore, I don't think that thelemites could agree on any code of ethics long enough to form any kind of social movement." -- Callisto Radiant, quoted from ''Centers of Pestilence: Freedom is a Two-Edged Sword''.
+*... I agree with practically every word reported of the Yogi Jesus, and nearly every word of the Essene. True, I reject Salvationism, and the Jewish element of prophecies fulfilled, and the praise of the Law of Moses; but trust humbly that any deficiency in these respects may be more than made up by superfluity in another. For not only do I hold the cult of John Barleycorn to be the only true religion, but have established his worship anew; in the last three years branches of my organization have sprung up all over the world to celebrate the ancient rite. So mote it be. —''The Gospel According to St. Bernard Shaw''
 === Questions that religions address ===
 * Ceremonies and/or traditions unique to the set of beliefs
 * A means of preserving adherence to the canonical beliefs and practice of that religion
-* Codes for behaviour in other aspects of life to ensure consistency with the set of beliefs, i.e., a [[moral code]], like the ten [[yamas]] (restraints) of Hinduism or the [[Ten Commandments]] of the [[Old Testament]], flowing from the beliefs rather than being defined by the beliefs, with the moral code often being elevated to the status of a legal code that is enforced by followers of that religion
+* Codes for behavior in other aspects of life to ensure consistency with the set of beliefs, i.e., a [[moral code]], like the ten [[yamas]] (restraints) of Hinduism or the [[Ten Commandments]] of the [[Old Testament]], flowing from the beliefs rather than being defined by the beliefs, with the moral code often being elevated to the status of a legal code that is enforced by followers of that religion
 * Maintenance and study of scripture, or [[sacred text|texts they hold as sacred]] uniquely different from other writings, and which records or is the basis of the fundamental beliefs of that religion
 * Monotheistic religions assert that there is one God, distinct and separate from Nature as we understand it.  Examples include [[Judaism]], [[Sikhism]], [[Christianity]], [[Islam]], the [[Bahá'í Faith]], and the dualistic schools of [[Hinduism]], including the [[Dvaita]] school of [[Vaishnavism]], and the dualist [[Saiva Siddhanta]] school of [[Shaivism]]. The more prevalent form of monotheism present in Hinduism which differs from the monotheism prevalent in Semitic religions is [[monistic theism]] .
 ** Trinitarian religions assert that there is one God with three persons.  Examples include the majority of Christian denominations, with the exceptions of [[Oneness Pentecostals]];
-** [[Henotheism | Henotheistic]] religions assert that there are many gods and/or deities of varying attributes, but One God is ultimately supreme.  Examples include the strains of Christianity, Judaism, Hinduism (especially [[Shaivism]] and [[Vaishnavism]]), that acknowledge [[angels]], [[demons]], [[devas]], [[asuras]], or other gods of whom the One God is greatest, as well as many animistic traditions, particularly in [[Africa]];
+** [[Henotheism | Henotheistic]] religions assert that there are many gods and/or deities of varying attributes, but One God is ultimately supreme.  Examples include the strains of Christianity, Judaism, Hinduism (especially [[Shaivism]] and [[Vaishnavism]]), that acknowledge [[angels]], [[demons]], [[devas]], [[asuras]], or other gods of whom the One God is greatest, as well as many animistic traditions, particularly in Africa;
 * Polytheistic religions such as [[Greco-Roman religion]] assert that there are many Gods;
 * [[Pantheistic]] and [[Panentheistic]], or "natural" religions believe that God and everything in nature are aspects of a continuous spiritual plane, and are thus essentially inseparable. Examples include (to various degrees): the pantheistic and panentheistic schools of [[Shaivism]] and [[Vaishnavism]] in [[Hinduism]], [[Shintoism]], and some [[animism|animistic]] traditions.
 {{thelema}}
 * Sacred Texts provide authority to believers who regard the text as authoritative, divinely dictated, divinely inspired, and/or inerrant.  Examples include the [[Qur'an]], the [[Vedas]], the [[Kitáb-i-Aqdas]] and the [[Bible]];
-* Prophets provide authority to believers who regard the prophet as having either spectacular personal insight, or direct personal communication with the Divine.  Examples include [[Jesus]], [[Buddha]], [[Moses]], [[Bahá'u'lláh]], and [[Muhammad]];
+* Prophets provide authority to believers who regard the prophet as having either spectacular personal insight, or direct personal communication with the Divine.  Examples include [[Jesus]], [[Buddha]], [[Moses]], [[Bahá'u'lláh]], and [[Mohammed|Muhammad]];
 * Science and Reason provide authority to believers who regard science and reason as providing answers to many of the fundamental questions asked and answered by religion.  Examples include [[Secular Humanism]], and [[Atheism]];
 * Tradition provides authority to believers who regard the customs of their ancestors to be particularly important and a source of Divine Truth; examples include [[Shamanism]] and some aspects of [[Shintoism]];
 {{thelema}}
 * Centralized religions develop a highly structured organization intended to develop and assure doctrinal purity, and aid believers in their efforts to life by that faith.  Examples include [[Roman Catholicism]], early [[Islam]], and [[Hassidic Judaism]];
-* Decentralized religions develop independent of any centralizing force, and therefore demonstrate a great deal of variety with regard to belief and practice.  Examples include [[Hinduism]], the [[mythology|mythologies]] of ancient [[Greece]] and [[Egypt]], and modern [[Paganism|Pagan]] revivals such as [[Wicca]] or [[Asatru]] (see also [[Neopaganism]]).
+* Decentralized religions develop independent of any centralizing force, and therefore demonstrate a great deal of variety with regard to belief and practice.  Examples include [[Hinduism]], the [[mythology|mythologies]] of ancient Greece and Egypt, and modern [[Paganism|Pagan]] revivals such as [[Wicca]] or [[Asatru]] (see also [[Neopaganism]]).
 ====Ethical focus====
 {{thelema}}
-* Behavior-based religions emphasize the importance of a believer participating in certain customs, rituals, and behaviors.  Examples include [[Hassidic Judaism]], and many animistic traditions;
+* Behavior-based religions emphasize the importance of a believer participating in certain customs, rituals, and behaviors.  Examples include Hassidic Judaism, and many animistic traditions;
-* [[Spiritual Philosophy]] religions emphasize extensive practical teachings for achieving human happiness or equanimity in the natural world with a lesser focus on the supernatural. Examples: [[Buddhism]], [[Taoism]], and [[Confucianism]]. Others like Hinduism emphasize such beliefs but still do believe in a personal, supreme God which can be expressed in a variety of ways.
+* Spiritual Philosophy religions emphasize extensive practical teachings for achieving human happiness or equanimity in the natural world with a lesser focus on the supernatural. Examples: [[Buddhism]], [[Taoism]], and [[Confucianism]]. Others like Hinduism emphasize such beliefs but still do believe in a personal, supreme God which can be expressed in a variety of ways.
 * Relationship-based religions emphasize the maintenance of a proper relationship with the Divine, either by Personal Relationship (in the case of Evangelical Christianity), by obedience and submission to God's Will (in the case of Islam), or repentance and forgiveness for sin (in the case of traditional Christianity).
-* Ideologically-based religions emphasize the achievement of some earthly ideological goal.  Some, such as [[Communism]], developed the traditionally "religious" attributes of "sacred" texts, rituals, and the near-deification of certain leaders.
+* Ideologically-based religions emphasize the achievement of some earthly ideological goal.  Some, such as Communism, developed the traditionally "religious" attributes of "sacred" texts, rituals, and the near-deification of certain leaders.
 (It should be noted that, to one degree or another, most religions draw from all types of ethics; however, most traditionally emphasize one over the others)
 *[[Hinduism]] asserts that humans are continually reborn, until they reach [[Moksha]], a state of union with God or [[Saguna Brahman]] expressed as [[Vishnu]] or [[Shiva]] or as what followers of the [[Advaita]] school believe, union with the Impersonal Absolute and that one's good or evil behavior in this life determines the course of one's next life; accordingly, Hinduism does not believe in ''eternal damnation'' as God gives us many chances through subsequent reincarnations until we reach moksha. However, many Hindus believe there is a purgatory-like state analogous to Christianity where [[Yama]], the Hindu [[deva]], or Lord of Death, punishes humans before they reincarnate again.
 *[[Theravada]] [[Buddhism]] asserts that a person's [[Karma|Kamma]] is continually reborn until they attain [[Nirvana]], and that rebirth is undesirable; [[Mahayana]] [[Buddhism]] is more in line with Hinduism with regard to certain beliefs on [[reincarnation]]. However, Buddhism's state of [[nirvana]] is not analogous to the Hindu concept of Moksha as Nirvana is a state of non-being or voidness and does not focus on the concept of a personal, Supreme Being that is allowed in [[Advaita]] and is mandated in the strict theistic schools such as that of [[Ramanuja]] and [[Madhva]].
-*Christianity and [[Islam]] posit a [[Heaven]] and [[Hell]], and God as judge to decide our eternal fate.  Beyond that common ground, however, belief varies widely within the religions.
+*Christianity and [[Islam]] posit a Heaven and Hell, and God as judge to decide our eternal fate.  Beyond that common ground, however, belief varies widely within the religions.
 **[[Catholicism]] asserts that individuals are saved by declaring faith in God, but are still subject to punishment for unrepented sin at death, which is purified in [[purgatory]];
-**Traditional [[Protestantism]] asserts that individuals are saved purely by declaring their belief in the saving power of Jesus's death and resurrection;
+**Traditional [[Protestantism]] asserts that purely declaring their belief in the saving power of Jesus’s death and resurrection saves individuals;
 **Some other Christians believe that individuals choose their own heaven or hell: if a person chooses to live in a self-created "Hell on Earth," they continue to choose that after death, and God ultimately gives them what they wish: distance from God and Joy.  On the other hand, people that seek "Heaven on Earth" continue to seek Heaven after death, and God gives them what they desire: nearness of God, and Joy.  See, for example, "The Great Divorce," by C.S. Lewis.
 **Under most traditional Islamic belief, God judges us on the basis of our adherence to the five pillars of Islam, including acknowledgement of God, Muhammad, and living according to God's laws of Justice, Faith, and Mercy, and rewards us according to our acts on Earth.
 *[[Judaism]] makes no particular claims regarding the afterlife.
 * The [[Bahá'í Faith]] asserts that a person's soul continues to progress in the spiritual worlds of God after death until it reaches God.  The purpose of this world is for the soul to acquire spiritual qualities (or virtues) so that it is closer to God once physical death occurs.
-*[[Rastafarianism|Rastafarians]] believe in [[Physical Immortalism|Physical Immortality]]. Once their [[God]] [[Haile Selassie]] calls the Day of Judgement and takes them home to [[Africa]] and [[Zion (disambiguation|Zion]] they will live with him forever in their current physical bodies and on this current physical plane.
+*[[Rastafarianism|Rastafarians]] believe in [[Physical Immortalism|Physical Immortality]]. Once their [[God]] [[Haile Selassie]] calls the Day of Judgement and takes them home to Africa and [[Zion]] they will live with him forever in their current physical bodies and on this current physical plane.
 == Approaches to relating to the beliefs of others ==
 * Jews believe God said to Israel through Moses: "You have seen what I did to the Egyptians, and how I bore you on eagles? wings and brought you to myself.  Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation."
-Exclusivist views are more completely explored in [[chosen people]].
 === Inclusivism ===
 *From the Bahá'í Faith:
-**[[Shoghi Effendi]], the Guardian of the Bahá'í Faith states: "The fundamental principle enunciated by Bahá'u'lláh, the followers of His Faith firmly believe, is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they differ only in the nonessential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society." (The Faith of Bahá'u'lláh" in World Order, Vol. 7, No. 2 (1972-73)) [http://www.bic-un.bahai.org/47-0701.htm]
+**Shoghi Effendi, the Guardian of the Bahá'í Faith states: "The fundamental principle enunciated by Bahá'u'lláh, the followers of His Faith firmly believe, is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they differ only in the nonessential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society." (The Faith of Bahá'u'lláh" in World Order, Vol. 7, No. 2 (1972-73)) [http://www.bic-un.bahai.org/47-0701.htm]
 === Pluralism ===
-''Main article: [[Religious pluralism]]''
 People with [[religious pluralism|pluralist]] beliefs make no distinction between faith systems, viewing each one as valid within a particular culture.  Examples include:
 * The Qur'an, revealed through Muhammad, states, "Those with Faith, those who are Jews, and the Christians and Sabaeans, all who have Faith in Allah and the Last Day and act rightly, will have their reward with their Lord. They will feel no fear and will know no sorrow." (Qur'an, Surat al-Baqara; 2:62)
-* The Christian writer Paul wrote, "God "will give to each person according to what he has done." To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favouritism. All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themseleves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)" Romans 2:6-15.
+* The Christian writer Paul wrote, "God "will give to each person according to what he has done." To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism. All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)" Romans 2:6-15.
 === Syncretism ===
-{{thelema}}
-People with syncretistic views blend the views of a variety of different religions or traditional beliefs into a unique fusion which suits their particular experience and context.
+People with syncretistic views blend the views of a variety of different religions or traditional beliefs into a unique fusion, which suits their particular experience and context.
 ==Religion in relation to other closely related topics==
 Finally, it should be noted that many individuals, while still associating themselves with an organized religion, see a distinction between the mundane, earthly aspects of their religion and the spiritual dimension.  They note that people may take part in organized religion purely for mundane reasons, for example, gaining security from such things as regular attendance at churches or temples, or the social comfort of fervently agreeing with other believers; they note that this sometimes is done without a corresponding spiritual dimension.  They then conclude that such behavior is "religious" without being "spiritual."  Further, some aspects of religion (for example, the Catholic Inquisition or Islamic Terrorism), are seen as completely contrary to the teachings of the religions' founders, who many believe taught tolerance and love.  In support of this belief that religions may "lose their way," many cite things such as Jesus' criticism of the Pharisees, who represented organized religion in his context.
-As a result, many who consider themselves deeply involved with the Divine may have come to reject much of the recognised aspects of established religion, in an effort to free themselves of the mundane trappings or perceived corruption of "religion."
+As a result, many who consider themselves deeply involved with the Divine may have come to reject much of the recognized aspects of established religion, in an effort to free themselves of the mundane trappings or perceived corruption of "religion."
 ===Religion and science===
-Generally speaking, religion and science use different methods in their effort to ascertain [[Truth]]. Religion utilises methods that are based upon [[subjective]] interpretation of personal intuition or experience, the authority of a perceived prophet or a sacred text. Science on the other hand uses the [[scientific method]], an [[objective]] process of investigation and acquisition of new [[knowledge]] based upon physical evidence, subject only to observable and verifiable phenomena.
+Generally speaking, religion and science use different methods in their effort to ascertain [[Truth]]. Religion utilizes methods that are based upon [[subjective]] interpretation of personal intuition or experience, the authority of a perceived prophet or a sacred text. Science on the other hand uses the [[scientific method]], an [[objective]] process of investigation and acquisition of new [[knowledge]] based upon physical evidence, subject only to observable and verifiable phenomena.
 Similarly, there are two types of questions which religion and science attempt to answer: questions of observable and verifiable phenomena (such as the laws of physics, or human moral codes), and questions of unobservable phenomena and value judgments (such as how the laws of physics came to be, and what is "good" and "bad").
 *Some apply religious methods to all questions, both observable and unobservable; for example, [[Theravada|Theravaada Buddhists]] assert from the authority of the Buddha that the universe and the self are illusions and non-existent, despite scientific evidence to the contrary.
-*Some apply religious methods to most questions, and apply scientific methods to a few; for example, up to the mid-[[16th Century]] most clergy and [[natural philosopher]]s asserted, from purported Biblical authority, that the Earth was the [[Geocentrism|center of the universe]] and subject to certain natural laws, despite physical evidence that the Earth was not the center of the universe, and subject to radically different laws.
+*Some apply religious methods to most questions, and apply scientific methods to a few; for example, up to the mid-16th Century most clergy and natural philosophers asserted, from purported Biblical authority, that the Earth was the [[Geocentrism|center of the universe]] and subject to certain natural laws, despite physical evidence that the Earth was not the center of the universe, and subject to radically different laws.
 *Some apply religious methods only to questions of the unobservable and values, and apply scientific methods only to questions of the observable and verifiable; for instance, those that note the empirical evidence of evolution today, but assert from a religious basis that a supernatural God created the Universe and all the laws and phenomena therein.
 *Some apply scientific methods to most questions, and apply religious methods to a few; for example, many atheists assert that there is no God for lack of empirical evidence, but still assert that there are fundamental moral laws and values that man ought to follow, ''a priori''.
 ====Myth as "mere story"====
-Ancient [[polytheism|polytheistic]] religions, such as those of [[Greek mythology|ancient Greece]], [[Roman mythology|ancient Rome]], [[Norse mythology|the Vikings]], etc., are often studied under the heading of [[mythology]].  Religions of pre-industrial peoples, or [[culture|cultures]] in development to industrial conditions, are similarly observed by the [[anthropology of religion]]. Mythology can be a term used pejoratively by religious and non-religious people both, by defining another person's religious stories and beliefs as mythology. Here myths are treated as fantasies, or "mere" stories.
+Ancient [[polytheism|polytheistic]] religions, such as those of [[Greek mythology|ancient Greece]], [[Roman mythology|ancient Rome]], [[Norse mythology|the Vikings]], etc., are often studied under the heading of [[mythology]].  Religions of pre-industrial peoples, or [[culture|cultures]] in development to industrial conditions, are similarly observed by the anthropology of religion. Mythology can be a term used pejoratively by religious and non-religious people both, by defining another person's religious stories and beliefs as mythology. Here myths are treated as fantasies, or "mere" stories.
 ==== Myth as defining and explaining belief ====
-The term myth in sociology, however has a non-pejorative meaning, defined as stories that are important for the group and not necessarily untrue. Examples include the death and [[resurrection]] of [[Jesus]] (which, to Christians, explains the means by which they are freed from sin, as well as being ostensibly historical), or the theory of evolution (which, to Secular Humanists, illustrates the course of history, and inspires them to strive to further the evolution of Mankind, as well as being ostensibly scientific).  [[Joseph Campbell]], in ''[[The Power of Myth]]'', held that myth was a universal human trait, and necessary to [[well-being]].  By this definition, therefore, there is no essential difference between the myths of extinct religions, those of extant religions, and those of ostensibly "non-religious" people.
+The term myth in sociology, however has a non-pejorative meaning, defined as stories that are important for the group and not necessarily untrue. Examples include the death and [[resurrection]] of [[Jesus]] (which, to Christians, explains the means by which they are freed from sin, as well as being ostensibly historical), or the theory of evolution (which, to Secular Humanists, illustrates the course of history, and inspires them to strive to further the evolution of Mankind, as well as being ostensibly scientific).  [[Joseph Campbell]], in ''The Power of Myth'', held that myth was a universal human trait, and necessary to well-being.  By this definition, therefore, there is no essential difference between the myths of extinct religions, those of extant religions, and those of ostensibly "non-religious" people.
 ===Religion and Occam's Razor===
 In its simplest form, [[Occam's Razor]] states that one should not take more assumptions than needed. When multiple explanations are available for a phenomenon, the simplest version is preferred.
-Some, such as [[Atheism|atheists]], [[Secular Humanism|secular humanists]], and [[Agnosticism|agnostics]] assert that [[Occam's Razor]] makes religious belief unreasonable, because religion requires an individual to make many more assumptions regarding causes in the natural world than Atheistic and Naturalistic explanations require.  For instance, some religious beliefs require the believer to assume that an invisible [[God]] created the [[universe]], is concerned with our moral behavior for some reason, yet does not reveal himself, and will judge us after death for decisions we made in relative ignorance, sending us to either an assumed [[Heaven]] or an assumed [[Hell]].  Atheists conclude that such belief requires a myriad of assumptions, that naturalistic explanations require significantly fewer assumptions, and that the religious beliefs are therefore less reasonable than naturalistic ones.
+Some, such as [[Atheism|atheists]], [[Secular Humanism|secular humanists]], and [[Agnosticism|agnostics]] assert that [[Occam's Razor]] makes religious belief unreasonable, because religion requires an individual to make many more assumptions regarding causes in the natural world than Atheistic and Naturalistic explanations require.  For instance, some religious beliefs require the believer to assume that an invisible [[God]] created the universe, is concerned with our moral behavior for some reason, yet does not reveal himself, and will judge us after death for decisions we made in relative ignorance, sending us to either an assumed Heaven or an assumed Hell.  Atheists conclude that such belief requires a myriad of assumptions, that naturalistic explanations require significantly fewer assumptions, and that the religious beliefs are therefore less reasonable than naturalistic ones.
-Others (such as [[William of Occam]] himself, who was a Christian and [[Franciscan]] friar), assert that Occam's Razor makes religious belief reasonable.  Some, for instance, note the empirical phenomena of [[entropy]] and the [[Second Law of Thermodynamics]], which indicate that over [[time]], the [[universe]] passes from greater to lesser levels of [[organization]].  They further note that the only observable instances of ''increased'' organization are caused by life (in the context of evolution) or by persons (in the context of human creative efforts to alter and organize our universe).  They then assert that naturalistic explanations alone are insufficient to explain Order in the universe, because they provide no mechanism by which order may arise from disorder, other than Persons.  They conclude that the most reasonable explanation for the origin of Order in the universe is a Person of one form or another, who provided the creative impetus that brought about the remarkable order and structure evident in the universe.
+Others (such as William of Occam himself, who was a Christian and Franciscan friar), assert that Occam's Razor makes religious belief reasonable.  Some, for instance, note the empirical phenomena of [[entropy]] and the [[Second Law of Thermodynamics]], which indicate that over time, the universe passes from greater to lesser levels of organization.  They further note that the only observable instances of ''increased'' organization are caused by life (in the context of evolution) or by persons (in the context of human creative efforts to alter and organize our universe).  They then assert that naturalistic explanations alone are insufficient to explain Order in the universe, because they provide no mechanism by which order may arise from disorder, other than Persons.  They conclude that the most reasonable explanation for the origin of Order in the universe is a Person of one form or another, who provided the creative impetus that brought about the remarkable order and structure evident in the universe.
 Others assert that Occam's Razor is not a fair test for reasonable belief in all cases, because it is dependent on the available amount of evidence.  They note that the history of science is the history of simple and intuitive explanations giving way to more complex and less intuitive ones.  They note that belief in a flat Earth gave way to belief in a round Earth; that belief in strict Newtonian physics gave way to the much more complex Einsteinian relativity; and that belief in the doctrine of humors gave way to modern medicine.  They note that Occam's razor was the means by which many nay-sayers of these scientific revolutions held back scientific discovery, because new theories required significantly more evidence and assumptions than traditional theory, and were therefore discouraged by many.  They conclude that since the universe is often much more complex than our evidence allows for at any one time, one ought not rule out significantly more complex interpretations, simply because they require more assumptions than current theory.  One ought instead to devote oneself to the investigation of all hypotheses, both religious and non-religious, allowing one's beliefs to change naturally with one's experience.
 These include efforts to determine the meaning and application of "sacred" texts and beliefs in the context of the student's personal worldview.  This generally takes one of three forms:
-:* one's own &mdash; efforts by believers to ascertain the meaning of their own sacred text, and to conform their thoughts and actions to the principles enunciated in the text.  For most believers, this involves a lifetime process of study, analysis, and practice.  Some faiths, such as Hassidic Judaism, emphasize adherence to a set of rules and rituals.  Other faiths, such as Christianity, emphasize the internalization and application of a set of abstract principles, such as Love,  Justice, or Faith.  Some believers interpret their scriptures literally, and apply the text exactly as it is written.  Other believers try to interpret scripture through its context, to derive abstract principles which they may apply more directly to their lives and contexts.
+:* one's own &mdash; efforts by believers to ascertain the meaning of their own sacred text, and to conform their thoughts and actions to the principles enunciated in the text.  For most believers, this involves a lifetime process of study, analysis, and practice.  Some faiths, such as Hassidic Judaism, emphasize adherence to a set of rules and rituals.  Other faiths, such as Christianity, emphasize the internalization and application of a set of abstract principles, such as Love, Justice, or Faith.  Some believers interpret their scriptures literally, and apply the text exactly as it is written.  Other believers try to interpret scripture through its context, to derive abstract principles, which they may apply more directly to their lives and contexts.
-:* another's compared to one's own &mdash; efforts by believers of one belief system attempt to describe a different belief system in terms of their own beliefs.  One example of this method is in [[David Strauss|David Strauss's]] 1835 ''The Life of Jesus.'' Strauss's theological approach strikes from the [[New Testament|Biblical text]] the descriptions of [[angel]]s and [[miracle]]s which, due to his presupposition that supernatural events do not occur, he does not believe could have occurred.  He then concludes that the stories must have been inserted by a "supernaturalist" merely trying to make an important story more convincing.  In this course of his argument, Strauss argues that the supernaturalist who inserted the angels into the story of the birth of [[Jesus|Christ]] borrowed the heathen doctrine of angels from the Babylonians who had held the Jews in [[History of ancient Israel and Judah|captivity]].  That is, the New Testament's fabulous role for angels "is evidently a product of the influence of the Zend religion of the Persians on the Jewish mind."  Due to his presumption that supernatural events do not occur, he dismisses the possibility that both cultures came to believe in angels independently, as a result of their own experiences and context.
+:* another's compared to one's own &mdash; efforts by believers of one belief system attempt to describe a different belief system in terms of their own beliefs.  One example of this method is in David Strauss's 1835 ''The Life of Jesus.'' Strauss's theological approach strikes from the Biblical text the descriptions of [[angel]]s and [[miracle]]s which, due to his presupposition that supernatural events do not occur, he does not believe could have occurred.  He then concludes that the stories must have been inserted by a "supernaturalist" merely trying to make an important story more convincing.  In this course of his argument, Strauss argues that the supernaturalist who inserted the angels into the story of the birth of [[Jesus|Christ]] borrowed the heathen doctrine of angels from the Babylonians who had held the Jews in captivity.  That is, the New Testament's fabulous role for angels "is evidently a product of the influence of the Zend religion of the Persians on the Jewish mind."  Due to his presumption that supernatural events do not occur, he dismisses the possibility that both cultures came to believe in angels independently, as a result of their own experiences and context.
 :* another's as defined by itself &mdash; efforts by believers of one belief system to understand the heart and meaning of another faith on its own terms.  This very challenging approach to understanding religion presumes that each religion is a self-consistent system whereby a set of beliefs and actions depend upon each other for coherence, and can ''only'' be understood in relation to each other.  This method requires the student to investigate the philosophical, emotional, religious, and social presuppositions that adherents of another religion develop and apply in their religious life, before applying their own biases, and evaluating the other faith.  For instance, an individual who personally does not believe in miracles may attempt to understand why adherents of another religion believe in miracles, and then attempt to understand how the individual's belief in miracles affects their daily life.  While the individual may still himself not believe in miracles, he may begin to develop an understanding of why people of other faiths choose to believe in them.
 There are a variety of methods employed to study religion which seek to be scientifically neutral.  One's interpretation of these methods depends on one's approach to the relationship between religion and science, as discussed above.
-*'''Historical, archeological, and literary approaches''' to religion include attempts to discover the sacred writings at the "dawn of humanity." For example, [[Max Müller]] in 1879 launched a project to translate the earliest [[sacred text|sacred texts]] of [[Hinduism]] into English in the ''Sacred Books of the East.''  Müller's intent was to translate for the first time the "bright" as well as the "dark sides" of non-Christian religions into English. [http://www.sacred-texts.com/hin/sbe01/sbe01002.htm]
+*'''Historical, archeological, and literary approaches''' to religion include attempts to discover the sacred writings at the "dawn of humanity." For example, Max Müller in 1879 launched a project to translate the earliest [[sacred text|sacred texts]] of [[Hinduism]] into English in the ''Sacred Books of the East.''  Müller's intent was to translate for the first time the "bright" as well as the "dark sides" of non-Christian religions into English. [http://www.sacred-texts.com/hin/sbe01/sbe01002.htm]
 :Critics note that historical, archeological, and literary approaches are scientific insofar as they uncover the facts of ancient religions, and seek to understand and interpret those facts within their context.  They assert that the approaches are unscientific, however, insofar as they make value judgments as to which parts of ancient religions are "bright" and which are "dark," because value judgments are beyond the realm of the verifiable phenomena of science.
 :The term "religion" is extremely problematic for anthropologists, and approaches to the subject are quite varied within the discipline.  Some anthropologists (along with many other academics) take the view that religion, particularly in less technically complex cultures, is a form of ''proto-science''--a primitive attempt to explain & predict phenomena in the natural world, similar to modern science but less advanced.
-:However, many (if not most) modern anthropologists reject this view (a form of [[social evolutionism]]) as antiquated, over-simplified, ethnically and intellectually chauvanistic, and unsupported by cross-cultural evidence.  [[Science]] has very specific methods and aims, while the term "religion" encompasses a huge spectrum of practices, goals, and social functions.  In addition to explaining the world (natural or otherwise), religions may also provide mechanisms for maintaining social & psychological well-being, and the foundations of moral/ethical, economic, and political reasoning.
+:However, many (if not most) modern anthropologists reject this view (a form of [[social evolutionism]]) as antiquated, over-simplified, ethnically and intellectually chauvinistic, and unsupported by cross-cultural evidence.  [[Science]] has very specific methods and aims, while the term "religion" encompasses a huge spectrum of practices, goals, and social functions.  In addition to explaining the world (natural or otherwise), religions may also provide mechanisms for maintaining social & psychological well-being, and the foundations of moral/ethical, economic, and political reasoning.
 :While many early anthropologists attempted to catalogue and universalize these functions and their origins, modern researchers have tended to back away from such speculation, preferring a more holistic approach: The object of study is the meaning of religious traditions & practices for the practitioners themselves--religion in context--rather than formalized theories about religion in general.
 :Critics note that this approach is relativistic, informal, and primarily descriptive--possibly putting it outside the realm of science.  Anthropologists themselves remain divided on the issue.
-*'''Sociological approaches''' include attempts to explain the development of the ideas of [[morality]] and [[law]], as in for example, [[Auguste Comte|Auguste Comte's]] ''Cours de philosophie positive'' hypothesizing in 1842 that people go through stages of evolution 1) obeying supernatural beings, then 2) manipulating abstract unseen forces, and finally 3) exploring more or less scientifically the social laws and practical governmental structures that work in practice.  Within a sociological approach, religion is but the earliest primitive stage of discovering what is morally right and wrong in a [[civilization|civilized society]].  It is the duty of [[intelligence (trait)|intelligent]] men and women everywhere to take [[responsibility]] for shaping the society without appealing to a non-existent Divinity to discover empirically what moral concepts actually work in practice, and in the process, the shapers of society must take into account that there is no Divine authority to adjudicate between what are only the opinions of men and women. Comte wrote, in translation, "It can not be necessary to prove to anybody who reads this work that Ideas govern the world, or throw it into chaos; in other words, that all social mechanism rests upon Opinions. The great political and moral crisis that societies are now undergoing is shown by a rigid analysis to arise out of intellectual anarchy." The intellectual anarchy includes the warring oppositions among the world's religions. [http://www.forum-global.de/soc/bibliot/comte/comtepositivephilosophy.htm]
+*'''Sociological approaches''' include attempts to explain the development of the ideas of [[morality]] and law, as in for example, Auguste Comte's ''Cours de philosophie positive'' hypothesizing in 1842 that people go through stages of evolution 1) obeying supernatural beings, then 2) manipulating abstract unseen forces, and finally 3) exploring more or less scientifically the social laws and practical governmental structures that work in practice.  Within a sociological approach, religion is but the earliest primitive stage of discovering what is morally right and wrong in a civilized society.  It is the duty of intelligent men and women everywhere to take responsibility for shaping the society without appealing to a non-existent Divinity to discover empirically what moral concepts actually work in practice, and in the process, the shapers of society must take into account that there is no Divine authority to adjudicate between what are only the opinions of men and women. Comte wrote, in translation, "It can not be necessary to prove to anybody who reads this work that Ideas govern the world, or throw it into chaos; in other words, that all social mechanism rests upon Opinions. The great political and moral crisis that societies are now undergoing is shown by a rigid analysis to arise out of intellectual anarchy." The intellectual anarchy includes the warring oppositions among the world's religions. [http://www.forum-global.de/soc/bibliot/comte/comtepositivephilosophy.htm]
 : Critics note that the sociological approaches are scientific insofar as they note that the three "stages" are empirically observable, but unscientific insofar as it makes the value judgment that any one is superior to another, because value judgments are beyond the realm of the verifiable phenomena of science.
-*'''Psychological approaches''' include attempts to explain religious urges as invasions from the [[unconscious]], as in [[William James]]'s 1902 ''The Varieties of Religious Experience.''  The [[experience]] of God becomes the object of study even though other aspects of God are unknowable.  And [[Afterlife|life after death]] can be approached empirically through [[Case study|case studies]].  James cumulates case studies of the experience of "religion" and categorizes the experiences, including Encounter with the divine, Healthy-mindedness, Sick soul, Divided-self and reunification, Conversion, Saintliness, Mysticism, Practice, Philosophy, Sacrifice, and Confession. [http://www.gutenberg.net/dirs/etext96/varre10.txt]
+*'''Psychological approaches''' include attempts to explain religious urges as invasions from the [[unconscious]], as in [[William James]]'s 1902 ''The Varieties of Religious Experience.''  The experience of God becomes the object of study even though other aspects of God are unknowable.  And [[Afterlife|life after death]] can be approached empirically through case studies.  James cumulates case studies of the experience of "religion" and categorizes the experiences, including Encounter with the divine, Healthy-mindedness, Sick soul, Divided-self and reunification, Conversion, Saintliness, Mysticism, Practice, Philosophy, Sacrifice, and Confession. [http://www.gutenberg.net/dirs/etext96/varre10.txt]
 : Critics note that the psychological approaches are scientific insofar as they document and describe experiences of the divine, but are unscientific insofar as they attempt to refute the proposition that the phenomena also contain a supernatural component, which is, by its very nature, beyond the realm of science.
 : Critics assert that while philosophical approaches are competent insofar as they logically systematize and compare sets of ''a priori'' fundamental values, they are incompetent insofar as they attempt to assert those ''a priori'' fundamental values.
-*'''Neuroscientific approaches''' seek to explore the apparent similarities among religious views dominate in diverse cultures that have had little or no contact, why religion is found in almost every human group, and why humans accept counterintuitive statements in the name of religion. In [[neuroscience]], work by scientists such as Ramachandran and his colleagues from the [[University of California, San Diego]] [http://serendip.brynmawr.edu/bb/neuro/neuro01/web2/Eguae.html] suggests evidence of [[brain]] circuitry in the [[temporal lobe]] associated with intense religious experiences. See also [[neurotheology]], the scientific study of the biological basis of spiritual experience.
+*'''Neuroscientific approaches''' seek to explore the apparent similarities among religious views dominate in diverse cultures that have had little or no contact, why religion is found in almost every human group, and why humans accept counterintuitive statements in the name of religion. In neuroscience, work by scientists such as Ramachandran and his colleagues from the University of California, San Diego [http://serendip.brynmawr.edu/bb/neuro/neuro01/web2/Eguae.html] suggests evidence of brain circuitry in the temporal lobe associated with intense religious experiences. See also neurotheology, the scientific study of the biological basis of spiritual experience.
-: In [[sociology]], [[Rodney Stark]] has looked at the social forces that have caused religions to grow and the features of religions that have been most successful. For example, Stark, who claims to be an [[agnostic]], hypothesizes that, before Christianity became established as the state religion of Constantinople, Christianity grew rapidly because it provided a practical framework within which non-family members would provide help to other people in the community in a barter system of mutual assistance.  Similarly, [[evolutionary psychology]] approaches consider the survival advantages that religion might have given to a community of hunter-gatherers, such as unifying them within a coherent social group.
+: In sociology, Rodney Stark has looked at the social forces that have caused religions to grow and the features of religions that have been most successful. For example, Stark, who claims to be an [[agnostic]], hypothesizes that, before Christianity became established as the state religion of Constantinople, Christianity grew rapidly because it provided a practical framework within which non-family members would provide help to other people in the community in a barter system of mutual assistance.  Similarly, [[evolutionary psychology]] approaches consider the survival advantages that religion might have given to a community of hunter-gatherers, such as unifying them within a coherent social group.
 : Critics assert that while neuroscientific and evolutionary approaches are scientific insofar as they note the practical advantages religions provide their adherents, it is unscientific insofar as it asserts that people subscribe to religions ''merely'' in order to take advantage of those advantages, and exclude the religion's purported attraction: closer experience with Truth and God.
 :Critics assert that cognitive psychological approaches are unfalsifiable [[pseudoscience]], because they assert that religious experience is a "side-effect" of another cognitive faculty without showing any actual connection between the two, and without providing any way to falsify the cognitive psychological explanation by showing the religious experience to be genuine.
-For a discussion of the struggle to attain objectivity in the scientific study of religion, see ''Total Truth'' by Nancy Pearcey (ISBN 1581344589), who argues that some studies performed pursuant to these methods make claims beyond the realm of observable and verifiable phenomena, and are therefore neither scientific nor religiously neutral.
+For a discussion of the struggle to attain objectivity in the scientific study of religion, see ''Total Truth'' by Nancy Pearcey, who argues that some studies performed pursuant to these methods make claims beyond the realm of observable and verifiable phenomena, and are therefore neither scientific nor religiously neutral.
 == Development of religion ==
 ** The "Opiate of the Masses Model," in which "Religion in any shape or form is regarded as pernicious and deliberate falsehood, spread and encouraged by rulers and clerics in their own interests, since it is easier to control over the ignorant." -- Bertrand Russel
 ** The "Theory of Religion Model," in which religion is viewed as arising from some psychological or moral pathology in religious leaders and believers.
-* Models which view religion as progressively true include:
+* Models that view religion as progressively true include:
 ** The "Baha'i Prophecy Model," which holds that God has sent a series of prophets to Earth, each of which brought teachings appropriate for his culture and context, but all originating from the same God, and therefore teachings the same essential message.
 ** The "Great Awakening Model," which holds that religion proceeds along a Hegelian dialectic of thesis, antithesis, synthesis, in cycles of approximately 80 years as a result of the interaction between four archetypal generations, by which old religious beliefs (the thesis) face new challenges for which they are unprepared (the antithesis) and adapt to create new and more sophisticated beliefs (the synthesis).
 ** The "A Study of History Model," which holds that prophets are given to extraordinary spiritual insight during periods of social decay and act as "surveyors of the course of secular civilization who report breaks in the road and breakdowns in the traffic, and plot a new spiritual course which will avoid those pitfalls."
-* Models which view a particular religion as absolutely true include:
+* Models that view a particular religion as absolutely true include:
-** The "[[Judaism|Jewish]] Model", which holds that God relates to humanity through covenents; that he established a covenant with all humanity at the time of [[Noah]] called the [[Noahide Laws]], and that he established a covenant with [[Israel]] through the [[Ten Commandments]].
+** The "[[Judaism|Jewish]] Model", which holds that God relates to humanity through covenants; that he established a covenant with all humanity at the time of [[Noah]] called the [[Noahide Laws]], and that he established a covenant with [[Israel]] through the [[Ten Commandments]].
 ** The "Exclusivist Models," which hold that one particular is the "One True Religion," and all others are false, so that the development of the True Religion is tied inexorably to one prophet or holy book, and all other religions are seen as originating either in human ignorance or imagination, or a more devious influence, such as false prophets or [[Satan]] himself.
 Some historically Christian countries, particularly those in Europe, have experienced a significant decline in Christian religion, shown by declining recruitment for priesthoods and monasteries, fast-diminishing attendance at churches, synagogues, etc. Explanations for this effect include disillusionment with ideology following the ravages of World War II, the materialistic philosophical influence of [[scientism|science]], [[Marxism]] and [[secular Humanism|Humanism]], and a reaction against the exclusivist claims and religious wars waged by many religious groups.  This decline is apparently in parallel with increased prosperity and social well-being. It appears increasingly common for people to engage in far-ranging explorations, with many finding spiritual satisfaction outside of organized churches. This is a demographic group whose numbers are growing and whose future impact cannot be predicted.
-In the United States, Latin America, and Sub-Saharan Africa, by contrast, studies show that [[Christianity]] is strong and growing stronger, and many believe those areas to have become the new "heart" of Christianity.  [[Islam]] is currently the fastest growing religion, and is nearly universal in many states stretching from West Africa to Indonesia, and has grown in world influence in the West.  Hinduism, Buddhism, and Shintoism remain nearly universal in the Far East, and have greatly influenced spirituality, particularly in the United States.  Explanations for the growth of religion in these areas include disillusionment with the perceived failures of secular western ideologies to provide an ethical and moral framework.  Believers point to perceived terrors such as [[Naziism]], [[Communism]], [[Colonialism]], [[Secular Humanism]], and [[Materialism]], and the havoc wreaked by such movements around the world. Particularly vehement in this regard are Islamic fundamentalists, who view Western secularism as a serious threat to morality itself.  They point to perceived decadence, high rates of divorce, crime, depression, and suicide as evidence of Western social decline, which they believe is caused by the abandonment of Faith by the West.
+In the United States, Latin America, and Sub-Saharan Africa, by contrast, studies show that [[Christianity]] is strong and growing stronger, and many believe those areas to have become the new "heart" of Christianity.  [[Islam]] is currently the fastest growing religion, and is nearly universal in many states stretching from West Africa to Indonesia, and has grown in world influence in the West.  Hinduism, Buddhism, and Shintoism remain nearly universal in the Far East, and have greatly influenced spirituality, particularly in the United States.  Explanations for the growth of religion in these areas include disillusionment with the perceived failures of secular western ideologies to provide an ethical and moral framework.  Believers point to perceived terrors such as [[Naziism]], [[Communism]], [[Colonialism]], [[Secular Humanism]], and [[Materialism]], and the havoc reeked by such movements around the world. Particularly vehement in this regard are Islamic fundamentalists, who view Western secularism as a serious threat to morality itself.  They point to perceived decadence, high rates of divorce, crime, depression, and suicide as evidence of Western social decline, which they believe is caused by the abandonment of Faith by the West.
 ==== Modern reasons for adherence to religion ====
 * '''"Rational analysis"''': For some, adherence is based on intellectual evaluation that has led them to the conclusion that the teachings of that religion most closely describe reality.  Among Christians this basis for belief is often given by those influenced by C.S. Lewis and Francis Schaeffer, as well as some who teach young earth Creationism.
-* '''"Moderation"''': Many religions have approaches that produce practices that place limitations on the behaviour of their adherents. This is seen by many as a positive influence, potentially protecting adherents from the destructive or even fatal excesses to which they might otherwise be susceptible. Many people from many faiths contend that their faith brings them fulfillment, peace, and joy, apart from worldly interests.
+* '''"Moderation"''': Many religions have approaches that produce practices that place limitations on the behavior of their adherents. This is seen by many as a positive influence, potentially protecting adherents from the destructive or even fatal excesses to which they might otherwise be susceptible. Many people from many faiths contend that their faith brings them fulfillment, peace, and joy, apart from worldly interests.
 * '''"Authority"''': Most religions are authoritarian in nature, and thus provide their adherents with spiritual and moral role models, who they believe can bring highly positive influences both to adherents and society in general.
 * '''"Fulfillment"''': Most traditional religions require sacrifice of their followers, but, in turn, the followers may gain much from their membership therein. Thus, they come away from experiences with these religions with the feeling that their needs have been filled. In fact, studies have shown that religious adherents tend to be happier and less prone to stress than non-religious people.
-* '''"Spiritual and psychological benefits"''': Each religion asserts that it is a means by which its adherents may come into closer contact with God, Truth, and Spiritual Power.  They all promise to free adherents from spiritual bondage, and bring them into spiritual freedom.  It naturally follows that a religion which frees its adherents from deception, sin, and spiritual death will have significant mental health benefits.  [[Abraham Maslow]]'s research after [[World War II]] showed that [[Holocaust]] survivors tended to be those who held strong religious beliefs (not necessarily temple attendance, etc), suggesting it helped people cope in extreme circumstances. [[Humanistic psychology]] went on to investigate how religious or spiritual identity may have correlations with longer lifespan and better health.  The study found that humans may particularly need religious ideas to serve various emotional needs such as the need to feel loved, the need to belong to homogenous groups, the need for understandable explanations and the need for a guarantee of ultimate justice.  Other factors may involve sense of purpose, sense of identity, sense of contact with the divine.  See also ''Man's Search for Meaning'', by Victor Frankl, detailing his experience with the importance of religion in surviving the Holocaust.  Critics assert that the very fact that religion was the primary selector for research subjects may have introduced a bias, and that the fact that all subjects were holocaust survivors may also have had an effect.  A  study of [[adolescent]]s found that frequent church-goers with high spiritual support had the lowest scores on the Beck [[clinical depression|depression]] inventory (Wright et al., 1993).[http://www.psychiatrictimes.com/p001078.html]
+* '''"Spiritual and psychological benefits"''': Each religion asserts that it is a means by which its adherents may come into closer contact with God, Truth, and Spiritual Power.  They all promise to free adherents from spiritual bondage, and bring them into spiritual freedom.  It naturally follows that a religion that frees its adherents from deception, sin, and spiritual death will have significant mental health benefits.  [[Abraham Maslow]]'s research after [[World War II]] showed that [[Holocaust]] survivors tended to be those who held strong religious beliefs (not necessarily temple attendance, etc), suggesting it helped people cope in extreme circumstances. [[Humanistic psychology]] went on to investigate how religious or spiritual identity may have correlations with longer lifespan and better health.  The study found that humans may particularly need religious ideas to serve various emotional needs such as the need to feel loved, the need to belong to homogenous groups, the need for understandable explanations and the need for a guarantee of ultimate justice.  Other factors may involve sense of purpose, sense of identity, sense of contact with the divine.  See also ''Man's Search for Meaning'', by Victor Frankl, detailing his experience with the importance of religion in surviving the Holocaust.  Critics assert that the very fact that religion was the primary selector for research subjects may have introduced a bias, and that the fact that all subjects were holocaust survivors may also have had an effect.  A study of [[adolescent]]s found that frequent church-goers with high spiritual support had the lowest scores on the Beck [[clinical depression|depression]] inventory (Wright et al., 1993).[http://www.psychiatrictimes.com/p001078.html]
-* '''"Practical benefits"''': Religions may sometimes provide breadth and scale for visionary inspirations in compassion, practical charity, and moral restraint.  Christianity is noted for the founding of many major universities, the creation of early hospitals, the provision of food and medical supplies to the needy, and the creation of orphanages and schools, amongst other charitable acts. Many other religions (and non-religious organisations and individuals, eg: humanistic [[Oxfam]]) have also performed equivalent or similar work.
+* '''"Practical benefits"''': Religions may sometimes provide breadth and scale for visionary inspirations in compassion, practical charity, and moral restraint.  Christianity is noted for the founding of many major universities, the creation of early hospitals, the provision of food and medical supplies to the needy, and the creation of orphanages and schools, amongst other charitable acts. Many other religions (and non-religious organizations and individuals, eg: humanistic [[Oxfam]]) have also performed equivalent or similar work.
 ==== Modern reasons for rejecting religion ====
 Typical reasons for rejection of religion include the following:
-* '''"Irrational and unbelievable creeds"''':  Some religions postulate a reality which may be seen as stretching credulity and logic, and even some believers may have difficulty accepting particular religious assertions about nature, the supernatural and the afterlife.  Some people believe the body of evidence available to humans to be insufficent to justify certain religious beliefs. They may thus disagree with religious interpretations of ethics and human purpose, and theistic views of [[creation belief|creation]]. This reason has been abetted by an anti-intellectual reaction to "modernism" among many [[Fundamentalist Christianity|fundamentalist Christians]].
+* '''"Irrational and unbelievable creeds"''':  Some religions postulate a reality which may be seen as stretching credulity and logic, and even some believers may have difficulty accepting particular religious assertions about nature, the supernatural and the afterlife.  Some people believe the body of evidence available to humans to be insufficient to justify certain religious beliefs. They may thus disagree with religious interpretations of ethics and human purpose, and theistic views of [[creation belief|creation]]. This reason has been abetted by an anti-intellectual reaction to "modernism" among many [[Fundamentalist Christianity|fundamentalist Christians]].
 * '''"Restrictiveness"''':  Many religions have (or have had in the past) an approach that produces, or produced, practices that are considered by some people to be too restrictive, e.g., regulation of dress, and proscriptions on diet and activities on certain days of the week.  Some feel that religion is the antithesis of prosperity, fun, enjoyment and pleasure.  This causes them to reject it entirely, or to see it as only to be turned to in times of trouble.
 * '''"Detrimental effect on personal responsibility"''': Many atheists and agnostics believe that many religions, because they state that God will intervene to help individuals who are in trouble, cause people to be less responsible for themselves. For example, a person who believes that God will intervene to save him if he gets into financial difficulties may conclude that it is unnecessary to be financially responsible himself (Some believers, however, would consider this a misrepresentation of religion: they would say that God only helps people who take initiative themselves first.) This attitude can be taken to extremes: there are instances of believers refusing life-saving medical treatment (or even denying it to their children) because they believe that God will cure them.
-* '''"Forsaking of traditional practices and beliefs"''': Some modern religions have replaced traditional [[dogma]] with [[doctrine|teachings]], moral positions and practices perceived as so "modern" and liberal that followers may not be greatly distinguished from "non-religious" individuals. People with traditional views may lose confidence in the judgement of religious leaders who support such positions, leading them to lose confidence in their beliefs, seek alternative religions or look for organizations still teaching traditional dogma.
+* '''"Forsaking of traditional practices and beliefs"''': Some modern religions have replaced traditional [[dogma]] with [[doctrine|teachings]], moral positions and practices perceived as so "modern" and liberal that followers may not be greatly distinguished from "non-religious" individuals. People with traditional views may lose confidence in the judgment of religious leaders who support such positions, leading them to lose confidence in their beliefs, seek alternative religions or look for organizations still teaching traditional dogma.
 * '''"Tensions between proselytizing and secularizing"''': Increasingly secular beliefs have been steadily on the rise in many nations.  An increasing acceptance of a secular worldview, combined with efforts to prevent "religious" beliefs from influencing society and government policy, may have led to a corresponding decline in religious belief, especially of more traditional forms.
 ==See also==
-*Attributes of some religions: [[clergy]] &#8211; [[creed]] &#8211; [[cult]] &#8211; [[dogma]] &#8211; [[orthodoxy]]
+*[[Thelema & Religion]]
-*Entities of some religious worldviews: [[god]] &#8211; [[goddess]] &#8211; [[Sky Father|sky father]] &#8211; [[solar deity]] &#8211; [[demigod]] &#8211; [[angel]] &#8211; [[spiritual being|spirit]] &#8211; [[demon]] &#8211; [[devil]] &#8211; [[prophet]] &#8211; [[animal worship]] &#8211; [[devas]]
-*[[Irreligion]]
-*Non-religious beliefs: [[agnosticism]] &#8211; [[atheism]] &#8211; [[secularism]] &#8211; [[Secular Humanism]]
-*Other elements of some religious worldviews: [[afterlife]] &#8211; [[chosen people]] &#8211; [[creation belief]] &#8211; [[end of the world]] &#8211; [[evil]] - [[heaven]] &#8211; [[hell]] &#8211; [[karma]] &#8211; [[miracle|miracles]] &#8211; [[moksha]] &#8211; [[nirvana]] [[resurrection]] &#8211; [[revelation]] &#8211; [[soul]] &#8211; [[spiritual possession]] &#8211; [[supernatural]]
-*Religious practices: [[divination]] &#8211; [[ecstasy]] &#8211; [[exorcism]] &#8211; [[faith]] &#8211; [[magick]] &#8211; [[meditation]] &#8211; [[mysticism]] &#8211; [[prayer]] &#8211; [[repentance]] &#8211; [[sacrifice]] &#8211; [[shunning]] &#8211; [[superstition]] &#8211; [[veneration]] &#8211; [[worship]] &#8211; [[heresy]] &#8211; [[idolatry]] &#8211; [[sin]]
-*Related subjects: [[mythology]] &#8211; [[philosophy of religion]] &#8211; [[theology]]
-*Religious beliefs: [[deism]] &#8211; [[henotheism]] &#8211; [[maltheism]] &#8211; [[monism]] &#8211; [[monotheism]] &#8211; [[pantheism]] &#8211; [[panentheism]] &#8211; [[polytheism]] &#8211; [[theism]]
-*Religious organizations: [[cult]] &#8211; [[sect]] &#8211; [[denomination]] &#8211; [[ecclesia]]
-*Scholarly approaches to religion: [[anthropology of religion]] &#8211; [[comparative religion]] &#8211; [[psychology of religion]] &#8211; [[sociology of religion]]
-*Types of religions: [[ancestor worship]] &#8211; [[civil religion]] &#8211; [[folk religion]] &#8211; [[fundamentalism]] &#8211; [[mystery religion]] &#8211; [[New Age]] &#8211; [[paganism]] &#8211; [[shamanism]] &#8211; [[spirituality]] &#8211; [[totemism]]  &#8211; [[animism]]
 ==References==
 *Wikipedia (2005). [http://en.wikipedia.org/Approaches_to_distinguishing_religion_from_non-religion Approaches to distinguishing religion from non-religion]. Retrieved March 8, 2005 [[EV]].
 *Wikipedia (2005). [http://en.wikipedia.org/Religion Religion]. Retrieved March 8, 2005 [[EV]].
-==References==
 *Crowley, Aleister. (1982). Magick Without Tears. Phoenix, AZ : Falcon Press.
 *Hinton, Simon. [http://homepage.sunrise.ch/homepage/prkoenig/simon5.htm Liber AL Intelligence]. Retrieved 8 March 2005.
 *[http://www.hermetic.com/crowley/mwt/mwt_31.html ''Magick without Tears'', Chapter 31] at [http://www.hermetic.com/ Hermetic.com].
 *[http://www.magusbooks.com/OGA/cop/sword1.htm Freedom is a Two-Edged Sword] in [http://www.magusbooks.com/OGA/cop.htm Centers of Pestilence] at [http://www.magusbooks.com/main/ Magusbooks.com].
+[[Category:Religion]]

Religion

Current revision

The nature and content of religion

Defining "religion"

Approaches to distinguishing religion from non-religion

By function

By form

Practical examples

Religious Thelema

Some religious concepts and practices in the Thelemic literature

The O.T.O. as Religious Organization

Some religious concepts and practices in the O.T.O.

Nonreligious Thelema

Crowley on Thelema & Religion

Questions that religions address

Religious practices

Contrasts among religions

Number of gods

Gender of gods

Sources of authority

Organizational structure

Ethical focus

Afterlife

Approaches to relating to the beliefs of others

Exclusivism

Inclusivism

Pluralism

Syncretism

Religion in relation to other closely related topics

Religion and spirituality

Religion and science

Religion and myth

Myth as "mere story"

Myth as defining and explaining belief

Religion and Occam's Razor

Approaches to the study of individual religions

Methods of studying religion subjectively (in relation to one's own beliefs)

Methods of studying religion objectively (in a scientific and religiously neutral fashion)

Development of religion

Religion in modernity

Modern reasons for adherence to religion

Modern reasons for rejecting religion

See also

References

External links