Why Our Children Will Be Atheists by Albert Williams

Author:Albert Williams [Williams, Albert]
Language: eng
Format: epub, mobi
Published: 2014-01-01T00:00:00+00:00

The Search for a Higher Truth

In its last phase, the Indus Valley religion was to undergo a change that would alter its structure forever. The Indus religion was characterized by discussions between teacher and student, and as such there were always new ideas mooted and answers sought for questions. It was an evolving religion; and as the Indus society developed and became more sophisticated, the increased power of the existing priesthood was questioned. Also questioned and increasingly frowned upon were the sometimes brutal and bloody sacrifices. The Indus religion gradually underwent an evolution such that a philosophical understanding and interpretation of the world began emerging from the dialogues between student and teacher and teacher with teacher. Whereas the original religion focused on this world—on efforts to increase fertility, ensure good crops, and to protect people from harm—the new thought moved the focus to the world after this one. The search for a higher truth had begun.

In this new philosophy, the magnificence of these early thinkers came to the surface. There was a realization that a person’s life has four stages or goals, and it is understood that some of us might not complete all four stages. The first goal is that of enjoyment and pleasure, including love and sexual desire. This phase is called Kama. We are all born to want pleasure, to be loved, to do things that make us happy, to have many friends, to satisfy our sexual needs. But sooner or later, most of us will seek more out of life. Hinduism does not forbid or deny this stage, but welcomes it as a natural phase in one’s life, almost as a necessity to get to the next stage.

After this stage, one’s interest turns to seeking worldly success in the form of wealth, fame and power. This is called Artha. Many of us go no farther, though there are those of us who are not satisfied and even those of us who pass through this stage and realize we cannot take wealth, fame and power with us into death. Again, this stage is not scorned or despised, but it is seen as a natural development phase.

The third phase is one of renunciation, where wealth and fame is no longer important; nor are the attractions of the physical world. Our needs move from the “I” to the duty of the community, to help the world and those around us, a path of moral duty or Dharma.

In the fourth and final stage, we are able to liberate ourselves from all our needs and fears, allowing us freedom from our physical and material world. We have reached Moksha.

In addition to the definition of the four stages of life, the new belief structure also argued that one could replace the physical sacrifices to the gods with the reflection of the inner self. Instead of making an external sacrifice to gain the blessings of a god, with a goal of improving one’s life or garnering success, one can mentally change one’s perception of the world and the inner self, allowing an escape from pain and unhappiness.

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