Exploring the Role of Religion in Human Existence: Essay Sample

Introduction

Successive generations have continuously sought answers to the mysteries surrounding and most importantly the purpose of human existence. This quest for knowledge has undoubtedly culminated into the emergence and mainstreaming of common schools of thought and world views. Interestingly, religions vary significantly in the practices yet they perform a similar role in all societies. However, global developments and human evolution have in the recent past seen the emergence of a number of religious forms. Religion scholars have taken notable interest in these emerging trends. It is on this backdrop that it is necessary to appraise Bron Taylor's perception of religion in the wake of a fast globalizing world. In his book, Taylor implores the reader to consider the various facets of an environmentally leaning religion and spirituality. The present discourse follows the scholar's presentation of the dark green religion as a global religious form.

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The first and core principle of religious studies is that all religious expressions are all phenomena which do not have any privileged position (Paden 39). It is worth noting that there is mounting debate on the religious dimensions of conservationism. In the recent past, Bron Taylor's Dark Green Religion is undeniably a prominent approach to this phenomenon. One of the key assumptions Bron Taylor offers is that Green Religion is a universally growing phenomenon which entails integrating religious perceptions and outlooks towards nature. In this sense, the common belief is that Dark Green Religion adherents often experience feelings of connectedness to the environment and nature. Most importantly, these followers consider nature sacred and of inherent value. It is possible to note that the consideration of nature as sacred is indeed the main belief that binds the adherents to this phenomenon. Bron argues that the as a religion, the followers of the belief do not have attachments to not only deities, rituals but also lack the different structures that are clear as is evident in the conventional world views. Key in understanding any religious groupings are the analysis of certain aspects that define religion. Writing on the history of religion, Smith argues that religion and religious practices are best understood in four specific dimensions which constitute one whole (34). The author argues further that the best approach to religion is that which embeds the religious community to history and culture. As noted in this observation, the foundations of the key characteristics of any religion emanate from the need to understand the evolution of the human society over time an in relation to the understanding of the shared experiences. Writing on the subject, Smith notes that whereas there is significant amount of data on phenomena, of human expressions and experiences which can indisputably be characterized as religious, data for religion is not in existence (iv). As a matter of fact, the emergence of any religion is dependent on the very aspects of life which are in most cases shared. Taking this into consideration, Taylor carefully examines the various factors that predetermine the development on religion. The author's arguments support the assertion that religion does not rely on pre-set data but emanates from the grounds of shared principles and beliefs.

A notable point of observation is the author's approach to exploring the phenomenon as a religion. It should be noted that the present fascination with the subject is a result of the increasing consideration of environmentalism as a religion worldwide. For instance, the author provides a global overview with the sole aim of confirming his assertion. For example, he samples North America and other nations by evaluating the spiritual practices which place nature at the centre of all and as sacred. In this respect, the author notes that these practices have since replaced traditional religions. Taylor addresses a central hypothetical question: is it possible to consider environmentally oriented, spiritually inspired beings and movements as religious when many of them do not accept religious and supernatural worldviews? Interestingly, the author shows no bias and brings in the dark aspect of the religion. Essentially, he emphasizes the depth of believers' passion and additionally suggests a potential shadow side of the phenomena. It is true that the book shows that besides uplifting and inspiring, the potential threat is that such religions might be misleading or has the potential of precipitating violence. The author manages to provide a fascinating world tour of the green religious phenomenon, allowing readers to assess its worldwide occurrence and to evaluate its role in a disparagingly important religious revolution.

There are different approaches to evaluating the dark green revolution phenomena. Taylor has provided key areas of analysis and presented evidence collected from around the world. Evidently, the author employs a historical exploration of the developments of religion and the emergence of new practices as elemental in understanding the religious revolution. Religious scholars often employ different approaches. It should be noted that some scholars believe that religion comes into being in a continuous, dynamic interactions with everyday life (Lincoln 37). It is on this background that an evaluation of the phenomena Taylor present requires identification of the most appropriate approach. Notable approaches include phenomenology, anthropology, textual studies, lived religion, ritual studies. However, not all these are applicable given the lack of some of the elements on which they base. For example, in religions, rituals are widespread and take different forms. As Lincoln notes, the existence of rituals in human societies is a constant. The writer implores further that every community and culture have their specific rituals. However, all the rituals do not take religious dimensions and thus making the study of rituals an inadequate approach to exploring emerging religious forms (12). Additionally, textual studies would provide inadequate information on the subject given the fact that adherents do not recognise the existence of any texts. In addition to this, for an incisive evaluation of the phenomena, phenomenology suffices. It is paramount to note that the author employs lived religion to explain the phenomena. Following the practices that are evident across the globe enables him present varied perceptions of believers in this view. Most apparent is the author's use of comparative analysis of the global practices and how developments of the world have influenced religious thought.

The present world has gone through different events and experiences which have shaped traditional views on religion. The growing shift to considering nature as sacred is undeniably a result of the shared beliefs and feelings toward the environment. Taylor uses religion as a perfect standpoint on which to support the present shift to environmentalism. In order to fully explore the subject, Taylor observes that there is attitude shift and that any set of believes can ultimately result in the emergence of a religion. The author consistently uses religion to persuade the readers of the inevitability of emerging trend and carefully warns of the slow demise of existing world views. It is plausible to state that the main reason for his use of religion for interpretation is relate the processes of development of religions to support his claim. This works to his advantage because the author provides the reader with parallels on which to compare the weaknesses of the conventional religions with the strengths of the emerging phenomena. On the other hand, a notable limitation is that this approach does not enable the reader to examine the very aspects of the phenomena since most of the work is dedicated to exploring what makes up religions and the history of existing religions.

Conclusion

In a fast evolving world, the emergence of new cultures and new trends is unstoppable. According to Hall, it is vital for any religion scholar to consider religion from different elements which lead to the emergence and expansion (7). It is possible to question the possibility of using these to satisfactorily explain other world views from elsewhere. One of the notable aspects of religions is that they are rooted in culture, history and practices of the followers. Explaining other world views not from the west definitely demands that analysis of a common benchmark of what constitutes religion is inevitable. However, western ideology may be in conflict with the others and thus render the explanation inefficient. For example, in Taylor's assertions, he mentions religions only on the basis of pointing out to the reader the very clear aspects of traditional religious groups. Conclusively, it is not in order to employ alien religion and western approaches in explaining world views. On the contrary, in a global environment where shared interests continue to shape peoples practices and believes, these could be applied to explain a global trend. This is evident in Taylor's exploration of the green phenomena as a fast emerging global trend.

Works Cited

Hall, David. Lived Religion in America: Toward A History of Practice. Princeton University Press. 1997.

Lincoln, Bruce. Emerging From Chrysalis. Harvard University Press. 1981.

Paden, William. Religious Worlds: A Comparative study of Religions. Beacon Press.

Smith, Jonathan. Imagining Religion: From Babylon to Jonestown. The University of Chicago Press.