The phenomenon of religious pluralism introduced by John Hick appears quite important nowadays, since this concept aims at the unification of all world religions for the sake of the so-called dialogues of religions. According to Hick's theory, all religions are positive and represent the paths through which a person reaches God or the highest verity. Gods manifest themselves in diversity, and world religions are the product of Gods' and humans' creativity. With that, world religions are positive in the way they appear the carriers of universal virtues. Hence, there exist many religions, but Gods are one, thus, there is not religion that is higher and lower, and all of them contribute to the spiritual growth of their adherents (Eddy 3-20). However, it can be argued that the existence of various religions is a justified phenomenon, since each of it bears its unique interpretation and delivery of universal principles. Indeed, the Dalai Lama himself sticks to the belief that every kind of religion can prove useful for any follower, it to treat it properly. It is important, therefore, to dwell on the Dalai Lama's philosophy and refute the posed theory regarding the merger of all religions into one pattern.
The Dalai Lama is the title of the ruler, spiritual and political leader of Tibet, which was introduced in the 16th century and sanctified in Tibet. The history of the emergence of this title relates back to the late period of Buddhism in Tibet and is connected with the event of 1578 when Mongolian Altan Khan invited Sonam Gyatso, the Tibetan Lama of the Gelug dynasty, to his headquarters and presented him a golden seal on which was written "The Seal of Vajradhara - the Dalai Lama", thus providing his protection to Gyatso. In turn, Sonam Gyatso granted the Mongolian Khan the name of Brahma, which meant the lord of religions. The word "Dalai" in Mongolian meant "great", with "Lama" bearing Tibetan roots which meant "teacher". Thus, Sonam Gyatso became the first Dalai Lama to be officially named with this Mongolian title. Since the second half of the 16th century, with the support of a number of Mongolian rulers, mainly Altan Khan, Buddhist became widespread in Mongolia, while the protection was provided solely by the yoingest Tibetan school of Gelug.
On the analogy of the rebirth lines of tulku that existed in Tibetan Buddhism, the title of Dalai Lama was sanctified, and it was also related to tulku. With that, however, the was made no iconographical canons of the images of Dalai Lamas and Panchen Lamas. In point of fact, the Dalai Lama is the actual reincarnation of the bodhisattva of Avalokiteśvara, the great compassion. With respect to the Dalai Lama, the traditional title "His Holiness" is used. After his death, the Buddhists of the Gelug tradition search for his next incarnation, a child who must show the signs of tulku. Such search usually takes several years. After that, a found child goes to Lhasa who he engaged in a long training among experienced and wise Lamas.
Because of such a high spiritual and political position, in the West the Dalai Lama is often taken as the head of the Gelug tradition, while does not have this title in reality. Nonetheless, the Dalai Lama is a worldwide known and revered spiritual teacher. All Dalai Lamas traditionally adhere to the teaching of the Gelug school and appear the spiritual leaders of Tibetan Buddhism. Many of Dalai Lamas were Buddhist philosophers and scholars, authors of voluminous works, founders of the monasteries of the Gelug tradition, as well as skillful politicians. Particularly, the 14th Dalai Lama gained worldwide prominence due to his peacekeeping activity which we carried out in emigration.
According to the Dalai Lama's philosophy, Buddhism provides the most efficient religious structure, within which all conditions for maintaining the efforts of any religious proponent to develop spirituality through nurturing love and compassion are in place. At the same time, it should be acknowledged that although Buddhism appears the best way for Asian people, that is, for their character, temper, inclinations and culture, all these principles can be considered true for Christianity and Christians as well, as stated by the Dalai Lama (Netland, 216-222). Indeed, this point correlates with Hick's comprehension of religious pluralism, according to which there is actually just one religion, with all those variations representing merely different interpretations of the same belief (Eddy 3-20) (Nah 30-41). Nonetheless, according to the Dalai Lama's personal views, he cannot claim that Buddhism is the best way for everyone, though he admits the universalism of every religion.
Sometimes, it is possible to think of religion as a cure for the human spirit, since there is no point arguing that this cure is good because it consists of this or that component. If this cure does not help a particular patient, there remains no use in such reflections. Therefore, a more justified approach will be to say that in this case for this patient with this particular illness this cure will prove most useful. The same applies to various religious traditions, as we can say that a certain religion suits best a particular person, but the attempt to prove that one religion is better than another, even with resorting to philosophy and metaphysics, will be useless. On the contrary, what is important is that how much usefulness the religion can provide in case of a particular personality. Therefore, it becomes clear that the solution to this alleged contradiction between pretension of every religion to one truth and the real fact of multiple confessions becomes possible by understanding that in case of a separate person there can really exist one truth, one religion. However, from the point of view of human-being as a whole, we should still admit the concept of the plurality of truths and religions.
It can be argued that those differences that are found among many religious traditions enrich us to an enormous extent. Hence, it is no worth trying to prove that eventually all religions are the same. Of course, they are similar in the way they emphasize the absolute necessity of love and compassion in the context of moral discipline. However, it does not mean that they are all reduced to one concept. Completely different concepts about the creation of the world or its beginning that were formulated by Buddhism or some other religion mean that when it comes to metaphysics we will have to separate our paths, despite the undoubtedly existing similarities between many religious practices (Netland, 216-222). Indeed, these contradiction do not bear any special significance at the initial stages religious practice. However, if we continue to follow a certain tradition, we will eventually be forced to admit some fundamental mismatches. The concept of reincarnation, for instance, that is intensely advocated by the Dalai Lama and the entire Buddhistic essence can prove incompatible with the Christian concept of salvation. Still, there is no need to be afraid of that. Even within the essence of Buddhism, as well in metaphysics, there exist diametrically opposite views. In the final analysis, such deviations mean each of us has different schemes, within which are found moral discipline and the education of spiritual values. Therefore, Hick's concept of religious pluralism does not appear a very justified concept, since it would involve loosing the unique peculiarities of different religious creeds.
Of course, many philosophers, including Hick, believed that the Buddhistic concept of shunyata, or void, is somewhat the same as the concept of God. Still, it is also followed by certain difficulties. Hence, if the dwell on these interpretations, it will be difficult to say how much devoted we will remain to our initial teaching. Indeed, there is an evident similarity between the Buddhistic teaching of Mahayana, which introduces Dharmakāya, Sambhogakāya and Nirmânakâya, and the Christian doctrine of the Trinity that promotes the Father, the Son and the Holy Spirit. Nonetheless, arguing that Buddhism and Christianity is the same appears unjustified. Instead, what is of real importance in terms of various requirements of religious doctrines is the development of the true religious pluralism. Particularly, this is crucial if we truly perceive the rights of a person as a universal principle. In this connection, it is relevant to draw some parallels with the concept of the worldwide parliament of religions: since the very notion of parliament bears the spirit of democracy and the plural of the word "religion" emphasize the importance of this principle regarding the diversity of religious traditions (Eddy 14-16). A truly pluralistic view on religion, which is founded in the concept of such parliament will surely prove useful, since with its help it would be possible to avoid both the extremenesses of religious fanaticism and needless syncretism.
Furthermore, in connection with the issue of religious plurality posed by Hick, such issues as religious changes should also be taken into account. Hence, it is crucial to understand that a simple fact of a religious change does not make a person better or more disciplined, he will not become more compassionate or good-hearted. What is important, is to focus on the transformation of virtue and compassion through the spiritual practice of continence. It is undeniable that Hick's theory introduces pivotal steps on the way of uniting all world religions. To those extents in which the methods and insights of other religions are useful and do not contradict our own religion, it is important to learn them, and if it is done reasonably, we will remain faithful to our religion. According to the Dalai Lama, this path appear the best, since it entails no dangers of the emergence of confusion, especially due to the difference in the way of life that is adopted in various religious traditions.
On the whole, it is important to remember that in the final analysis the main aim of any religion is to foster love, compassion, patience, tolerance, modesty, mercy and many other fundamental human qualities. With that, if we neglect these virtues, the change of religion will not help us in any way. Such disciples are not better than those suffering from death diseases only read medical treaties by do not implement the advice written in them. Hence, the importance of the existence of various religions is undeniable, since it provides every person with his own interpretation of virtues. Moreover, every person is a unique religion himself, because he bears his own variants of the introduced virtues, with religions serving only as guides to these principles.
Works Cited
Eddy, Paul R. John Hick's Pluralist Philosophy of World Religions. Aldershot, Hampshire, England: Ashgate, 2002. 3-20. Print.
Nah, David S. Christian Theology and Religious Pluralism: A Critical Evaluation of John Hick. Eugene, Or.: Pickwick Publications, 2012. 30-41. Print.
Netland, Harold A. Encountering Religious Pluralism: The Challenge to Christian Faith & Mission. Downers Grove, IL: InterVarsity, 2001. 216-222. Print.
