Most Philosophy Is Culturally Programmed

ADI DA SAMRAJ: All of you must have shown some inclination toward the religious life one way or another, at least in some sign of interest. Or perhaps you otherwise just showed signs of laziness, and your family would put it to you, “You’ve got to be productive and do your best in this world, and accomplish all you can”, and whatever–all the various imperatives. 

They pass on to you a very strong, social message 
about the purpose of life having to do essentially with social purposes, 
in relation to parents, family, the world, the community, whatever, 
even the local political community.
And there are larger doctrines that are part of the politics of the time, about putting the first-and-larger half of the Western summary of religion–“Loving the Lord your God”–into the background, while blowing up the secondary half–“Love thy neighbor”–into ninety-percent or perhaps even a hundred-percent of your philosophy. 
You then devote yourself entirely to being a political or social entity, constantly preoccupied with the things on this perceived, material plane. And everything else is supposed to be in doubt and basically disregarded.
There’s a strong taboo against getting too religious, and being too religious. One of the ways of being too religious, in the common view, is making renunciate choices, especially if you become some kind of a monk and leave the social round entirely. 

Isn’t it strange that there are such taboos clearly expressed, 
taboos against the asocial or metaphysical or ecstatic life? 
Anything beyond the horizontal, 
or beyond the common plane is subject to taboos.

And as I said, a lot of that is just family business. Parents insist their children do some sort of thing as a matter of duty. But it has been magnified into a universal expectation through political and social doctrines in which the human being is defined by being a social or political animal (and a material one basically), and everything else is anathema. 
Used to be mommies and daddies wanted to make sure their children got jobs and all that, and took care of their responsibilities, but you could still do something else. 
There was a large voice fundamental to the culture that suggested renunciation might be a good choice, and that realization is certainly what life was about. You see? So some, then, just told their parents they have to go and find out about all that. And there was something to do.
In this world as it is presently constructed, yes, there are religious institutions and alternatives, but fundamentally the culture is about anti-religion or secularism, materialistic utopianism. 

Avatar Adi Da Samraj
1996


© 2010 ASA




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