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CHAPTER 7
A True and Worthy
Selfhood:
Identity as Salvation
Outline
The Problem of Identity
Born Unfinished
Validity of the Social Norms
Religion as Source and Support for Identity
Worthwhile Identity and Religion
Special Status of a Few People
Special Status for Everyone
Our Secret Identity
Reassurance for a Threatened Identity
Identity in the Stages of Religiousness
Identity in Primitive and Archaic Religions
Identity in Historic Religion
The Long Processes of Transformation
Hindu Yoga
Christian Monastic Mysticism
The Continuing Need for Long Effort
Summary
INTRODUCTION
Salvation is more than the attainment of a heavenly
condition; it is also the salvation from loneliness that comes from
belonging to a group. Problems of identity can often have a religious
element to them and religions often address the important question of who
we are.
THE PROBLEM OF
IDENTITY
Humans are born with an incomplete identity and we spend a
great deal of time trying to understand who we are and who we are
becoming. Our individual personalities are complex mixtures of inherited
traits, invented responses to specific environmental conditions, and
common responses to the shared human condition. Conformity to accepted
social norms is also an important part of human identity, though this part
of identity is rather unstable. The major source of secure individual
identity in human culture has been the religious traditions of the
cultures. Religion also helps to support the grand narratives of a
culture and its social order.
WORTHWHILE IDENTITY AND RELIGION
The official roles of some
people in a culture, such as religious leaders, can provide a sense of
meaning and identity. However, such identity is also afforded to the
culture as a whole, sometimes in the form of rites of passage or other
religious rituals. This identity can also be a secret identity, an
identity that is not how it seems, such as in the teachings of Hindus,
Buddhists, and Scientologists. The need for religious reassurance seems
to be most prevalent on the fringes of society, where the numinous can
give a much-needed sense of significance.
IDENTITY IN THE STAGES OF RELIGIOUSNESS
Identity in primitive
society seems to be taken for granted: one must follow the correct
identity ideas in order to be a part of society. These ideas are
well-established by tradition. Archaic civilizations are more consciously
concerned with identity than primitive people. This can be seen by the
common archaic desires for honor and public glory; the concept of public
status signifies reflection on individual identity. This is expanded in
the historic stage, where standards beyond social status determine one’s
identity. Having proper relations to the Ultimate can be considered a
historic standard of identity. The ideal self is fully immersed in and
submissive to the Ultimate. The fact that everyone falls short of this
ideal in some way can lead to humility and compassion.
THE LONG PROCESSES OF
TRANSFORMATION
Historic religions have developed methods for achieving a
new and valid selfhood. This process of change is a lifelong practice
that involves the integration of idealized concepts with individual
identity. One example of these extended transformative processes is the
way of yoga. The word “yoga” describes a way to achieve union with the
supreme reality. The mystical unions of Christian holy men and women with
God is another good example of this kind of process. Whatever the means,
establishing an inner transformation of one’s selfhood is a very slow
process.
End of notes to Chapter 7
This page last changed
Tuesday May 13, 2003
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