The Concise Oxford Dictionary of World Religions (284 page)
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Authors: John Bowker
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Athavale, Pandurang Vaijnath Shastri
(1920– ),
known as Dadaji, founder of the Hindu movement, Swadhyaya. Born in Maharashtra, he reacted against formal and institutional religion, regarding these as leading to intolerance and divisiveness. He urged people instead to make a total offering of their time and creative energy to God, taking as their focus the recognition of God in others. Swadhyaya draws people together so that this endeavour is reinforced in cooperation. In 1997, he received the Templeton Prize for Progress in Religion.
known as Dadaji, founder of the Hindu movement, Swadhyaya. Born in Maharashtra, he reacted against formal and institutional religion, regarding these as leading to intolerance and divisiveness. He urged people instead to make a total offering of their time and creative energy to God, taking as their focus the recognition of God in others. Swadhyaya draws people together so that this endeavour is reinforced in cooperation. In 1997, he received the Templeton Prize for Progress in Religion.
Atheism
.
.
Disbelief in the existence of God; to be distinguished from
agnosticism
, which professes uncertainty on the question. Modern atheists make a variety of claims to defend their position: that there is little or no real evidence for the existence of God, that
theism
is refuted by the existence of
evil
in the world, that it is meaningless because unverifiable, that it is inauthentic because it attacks human autonomy, and that it is unscientific.
In Indian religion and philosophy, atheism is addressed to different understandings of what God is and does (according to those who believe), and is often more subtle. Thus Jains and Buddhists allow that within the domains of appearance, that which might be labelled ‘God’ is no less (but no more) real than other transient appearances, and is of effect; but in practice, ‘God’ must be left behind for true progress to be made. Among Hindus, several systems interpreted the tradition without involving God, e.g. Carvaka; Sa
khya was initially atheistic, though God was later able to be accommodated in the system; and P
rva and Uttara M
m
s
debated the worth of arguments pointing to God.
agnosticism
, which professes uncertainty on the question. Modern atheists make a variety of claims to defend their position: that there is little or no real evidence for the existence of God, that
theism
is refuted by the existence of
evil
in the world, that it is meaningless because unverifiable, that it is inauthentic because it attacks human autonomy, and that it is unscientific.
In Indian religion and philosophy, atheism is addressed to different understandings of what God is and does (according to those who believe), and is often more subtle. Thus Jains and Buddhists allow that within the domains of appearance, that which might be labelled ‘God’ is no less (but no more) real than other transient appearances, and is of effect; but in practice, ‘God’ must be left behind for true progress to be made. Among Hindus, several systems interpreted the tradition without involving God, e.g. Carvaka; Sa
khya was initially atheistic, though God was later able to be accommodated in the system; and Prva and Uttara Mmsdebated the worth of arguments pointing to God.Athos, Mount
.
.
Peninsula in NE Greece (
c.
48 × 10 km. in area), named for the mountain at its end. Known as the ‘Holy Mountain’ (Hagion Oros), it is the principal centre of
Orthodox
monasticism. It is an autonomous monastic district, in effect a theocratic republic from 1927. Its importance dates from the foundation of the monastery of the
Lavra
in 962. Most communities are
coenobitic
, with the ‘idiorrhythmic’ houses, in which each monk arranges his own work and meals, gradually disappearing.
Of the twenty monasteries, seventeen are Greek; there is one Russian, one Serbian, and one Bulgarian. A rule forbids women, or even female animals, to set foot on the peninsula.
c.
48 × 10 km. in area), named for the mountain at its end. Known as the ‘Holy Mountain’ (Hagion Oros), it is the principal centre of
Orthodox
monasticism. It is an autonomous monastic district, in effect a theocratic republic from 1927. Its importance dates from the foundation of the monastery of the
Lavra
in 962. Most communities are
coenobitic
, with the ‘idiorrhythmic’ houses, in which each monk arranges his own work and meals, gradually disappearing.
Of the twenty monasteries, seventeen are Greek; there is one Russian, one Serbian, and one Bulgarian. A rule forbids women, or even female animals, to set foot on the peninsula.
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