Hello Srivats,

 

Christianity is characterized by two doctrines: the incarnation and the trinity.

 

As I mentioned before, these two doctrines can also be found in most other religions, but usually as esoteric doctrines only for the initiated. So these doctrines can be found in Sufism and Kabbalah--the esoteric doctrines of Islam and Judaism, respectively. They can be found in Taoism, which is totally an esoteric teaching for the initiated--with Confucianism as an outer form. Someone said that Christianity was the making public of the ancient doctrines before reserved for the spiritually advanced. By making these doctrines available to ordinary people, then, they became devalued and became reduced to the stupidity of the ordinary man.

 

And, certainly, this triad is found in Hinduism. God as universal would be, perhaps, Brahman (as you point out). God as incarnate would certainly be Krishna (and others like him), and also, perhaps, the whole Brahman caste. You don't mention the third form of God as the spiritual community. But that is certainly a given.

 

Hegel is aware of this. He mentions this fact in passing in the Revealed Religion section.

 

When I study other religions, whether Sufism or Kabbalah or Taoism or Hinduism, etc. I am able to use my understanding of Christianity to understand what is going on. But I believe Hinduism is something of little or no interest to you, about which you have only a cursory knowledge. So I don't understand why you wish to try to understand Hegel in terms of Hinduism. Or perhaps, following Paul, you are arguing that the Phenomenology of Spirit is some sort of secret history of Hinduism?

 

John

 

 

 

-----Original Message-----
From: R Srivatsan r.srivats@... [hegel] <hegel@yahoogroups.com>
To: hegel <hegel@yahoogroups.com>
Sent: Wed, Oct 16, 2019 10:33 pm
Subject: [hegel] Paragraph 210 PhS

 

Dear friends

As I puzzle over the paragraph 210, I see that most of the commentators read Judaism and Christianity as the closest example, if not the direct referent of this paragraph (which is about the development of the relationship between the individual and the unchangeable)..

The three possible forms of relationship are seen as a) Individual versus the implacable, non individual Universal or Unchangeable.  b) seeing individuality or variability as an aspect of the universal or the Unchangeable. c) seeing one's own individuality in the Unchangeable and rejoicing in it. John has characterized this as revealed Christianity.

When I think about Hinduism, I find historians of religion and philosophy (all post Hegelian and therefore influenced by him to a great extent, either indirectly or directly) characterize Hinduism in somewhat similar ways (though subtly different).  But I am here combining my own organic insight from my childhood with expert knowledge, so not terribly reliable:  The following paragraphs correspond to the a, b and c above.

The gods described in many verses of the Rigveda were not individualized, nor were they fully particularized. They were attributes (of the sun, wind, water) celebrated, wondered at, and praised. Some describe the supreme being with which all began.  From what I can see, or sense or intuit, these celebratory verses don't directly represent fear as an aspect of the relationship.  Hence the Universal was different, but benevolent, one would be inclined to think.  The aspect of implacability (above) seems less evident in my scant reading.

With the Upanishads, the idea of the Brahman (rhyming with rum bun) comes to the fore -- a monistic form that is everything from the leaf, to the rock to the being who lives among them.  Technically, one notes that one is also Brahman, so worship is not a thing.  The possibility of worship arises with the later conceptualization of the atman (or individual soul) which has differering and specific relationships to the Brahman, depending on school.  Here too, there seems to be very little that is feared.

With the ten avatars of God, which comes in the Puranas (or ancient epics) God comes in individual form to punish the wicked and rescue the people through that punishment.  In the avatar Krishna (the child), his birthday even today is celebrated and loved and his presence among the people as a mortal god is traced in each household with stylized footprints painted with rice paint in each room of the house.

The idea of fear and punishment come from the law books, which are a different form of literature in Hindu history.

Just putting it out for those who may be interested. I will follow this up with some form of argument a little later.

Srivats

--

R Srivatsan
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Sharpen your life always; even though it will come to an end like a pencil. we have to keep on jotting, scribbling, writing. Happy doodling.  (on the back of a pretty little fancy notebook).