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The theodicy problem results from the assumption of the uniqueness of history that monotheistic religions make.
In fact, we know from quantum mechanics that history is not unique: different particles follow different timelines. Anything that breaks symmetry cannot be unique.
In fact, we know from quantum mechanics that history is not unique: different particles follow different timelines. Anything that breaks symmetry cannot be unique.
In Hinduism (or in Buddhism, or in any other Dharmic tradition), Karma accounts for all the evil in the universe. The source of Karma is within the universe itself. There is no actor external to the universe, who initiates the sequence of events (providing the Primal Cause).
Karma is the sequence of decisions made in the past that cause the entanglement of the observer to the specific phenomena being observed. This Karma can be shared by multiple observers, thus providing the basis for co-existence. But ultimately, each observer is independent.
What the doctrine of Karma essentially means, is that there is no single timeline for the universe. At every moment, there are many possibilities. There is potential for even infinite possibilities. But each observer chooses one way forward, for the personal universe experienced.
Karma leads to a "Lōka" (the world) that is experienced. The word "lōka" derives from "lōchana" (to see). Without the act of seeing, there is no existence for that world. But this "Lōka" is not the sum-total of the whole universe. There are many many Lōkas, which one cannot see.
In Hinduism, there is a distinct order of Lōkas, based on how close they are to the centre of a wheel, or equivalently to how high they are on the mountain of Mēru. The closer to the centre (Purusha), the higher the potential for possibilities (Sattva).
pragyata.com/mag/the-cosmic…
pragyata.com/mag/the-cosmic…
The problem of elimination of evil (Duḥkha), which is actually more pertinent and practical than justification of evil (theodicy), is the primary concern for Hinduism (or Buddhism etc.). This is solved only at an individual level, not at a group level or at the universal level.
In Hinduism, the evil in any situation results from imbalance and disharmony. Each of the individual causes of a situation may be good in themselves, but together, they may be out of balance. This causes "Duḥkha", literally "bad axle", the spinning of the wheel out of the axle.
The way to resolve evil is to get closer to the center, which is the "Purusha" or the experiencing self of any being. This can be done by meditation or any of the forms of Yōga. A personal deity (Īśwara) can help in this, but is not necessary. And this is an *individual* journey.
So according to Hinduism (or Buddhism etc.), there is no collective salvation for the whole universe. This is an illusion. The urge to save any other person is also an illusion. One should be kind, sure, but one cannot save anything. So there is no point in missionary activity.
Is it possible for monotheistic religions to get rid of their obsession with the apocalypse, binary division into camps of believers and non-believers, intolerance to multiple paths of existence for people or other living beings?
I think yes, but it's not for me to answer. :)
I think yes, but it's not for me to answer. :)
In this thread, I discussed how the understanding of Karma is combined in Hinduism with the devotion (Bhakti) towards a personal deity (Īśwara), which is an optional practice in Yōga.
