Sokaren - 1975 No 03

Magazine Overview

Title: SÖKAREN
Issue: NR3
Date: 1975

This issue of Sökaren delves into the complex topic of teaching non-Christian religions within the Swedish educational system. It features a cover story titled "Icke-kristen tro i svensk religionsundervisning" (Non-Christian Faith in Swedish Religious Education), accompanied by a photograph from a Buddhist meditation course at the Ethnographic Museum in Stockholm in 1970.

The Challenge of Teaching Non-Christian Religions

The central theme of the issue is how Swedish schools are addressing the inclusion of religions like Judaism, Islam, Buddhism, and Hinduism. The articles explore whether these faiths are presented fairly and accurately, or if a Christian bias influences the portrayal.

Per Beskow, a docent in religious history and textbook author, notes that religious knowledge is a relatively new school subject in Sweden. He acknowledges that while the subject still carries the legacy of the old Christian-centric curriculum, there has been a significant positive shift in how non-Christian religions are treated in current learning materials compared to a decade ago. This improvement is attributed not only to public pressure but also to easier access to information and opportunities for teachers to study religions firsthand through travel.

However, Beskow points out a persistent difficulty: the limited presence of non-Christian communities in Sweden makes it hard for students to experience these religions directly. He contrasts this with England, where school visits to mosques or to followers of other faiths are more feasible. He also highlights that while Sökaren might focus on more extraordinary aspects of these religions, schools need to concentrate on their everyday manifestations.

Ivar Wallensteen, a gymnasium teacher, believes textbook authors have made efforts towards objectivity, often having their texts reviewed by representatives of the religions discussed. He suggests that the ideal scenario would be for religious representatives themselves to present their faiths, though this is practically challenging due to the vast diversity within religions like Hinduism and Buddhism.

Wallensteen also raises concerns about the limited time allocated to religious education and the foundational lack of basic knowledge about Christianity among students from primary school. He criticizes the lack of suitable textbooks for upper secondary school and emphasizes that religion should be taught with an understanding of its inner, experiential dimension, fostering tolerance rather than polemics.

Bertil Persson, a subject teacher and textbook reviewer, argues that in a pluralistic society, it's a matter of basic respect to give all belief systems their due proportion in education, reflecting their historical and contemporary influence. He suggests that if representatives of non-Christian religions are dissatisfied with their portrayal in textbooks, they should also take responsibility, as they are given the opportunity to review the material. Persson also notes a tendency for textbook authors to present traditional content uncritically, and he plans to involve representatives of different faiths in evaluating and updating such material.

Persson asserts that being a Christian himself, or perhaps precisely because of it, drives him to greater respect for those who believe differently. He believes that a teacher's personal engagement in their faith can enrich the subject, making religious education a matter of life rather than mere theory. He emphasizes the growing need to focus on faith in practice rather than just theoretical descriptions, with religious representatives playing a key role in explaining their beliefs in an accessible way.

Persson and Börje Bergkvist have initiated a series of supplementary learning materials called "Flexbitar" (Flex-bits), which briefly present various religious communities. These materials include short interviews with adherents and tasks for students, aiming to provide a concise and pedagogically sound introduction to different faiths.

Sten Rodhe, a gymnasium teacher and co-author of a widely used textbook, discusses his extensive studies in Hinduism and Buddhism. He uses Sökaren in his teaching, particularly articles on Eastern religions in Sweden. Rodhe details his approach to teaching Hinduism, including the study of Vedic texts, meditation techniques, and comparisons with Transcendental Meditation. He also incorporates visual aids and discussions on Hindu philosophy, ethics, and societal structures like the caste system.

Perspectives on Specific Religions

Amita Nisatta, a Buddhist nun, shares her experiences as a teacher and reviewer of Buddhist content in Swedish textbooks. She notes that while textbook authors have made efforts, they often interpret Buddhist concepts through a Christian lens, altering their original meaning. She wishes for clearer explanations of concepts like prayer to Buddha (as a symbol of enlightenment) and Nirvana, which she distinguishes from a Buddhist "heaven." Nisatta emphasizes that Buddhist prayer is a reflection on achieving enlightenment, not directed at a personal deity, and Nirvana signifies the cessation of ego and personal existence, not a place.

Gunnar Gällmo has served as a Buddhist reviewer for publishers but finds that improvements in textbook coverage of Buddhism have been minimal, with publishers sometimes preferring inaccurate but easily digestible content over accurate but more complex information. He criticizes a chapter on Buddhism in a university-level textbook for reflecting theological prejudices.

Walther Eidlitz, an author and speaker, believes that the Upanishads, Bhagavad Gita, and Bhagavata Purana offer the clearest presentation of eternal truth. He refrains from polemicizing against specific textbooks but points out that their sections on Hinduism are often written by people disqualified from reviewing them due to a lack of lived experience.

Björn Ericsson, a Swedish-born Muslim, highlights the importance of accurate translations of the Quran for teaching Islam. He criticizes Dr. Åke Ohlmarks' translation as misleading, preferring the older translation by K.V. Zetterstéen. Ericsson notes that while publishers are increasingly willing to have their texts on Islam reviewed by Muslim representatives, there's sometimes a reluctance to present the "whole truth," possibly due to Islam being perceived as a viable alternative to a diluted form of Christianity in Sweden.

Rabbi Morton H. Narrowe confirms that many textbook publishers now consult him or other rabbis to review content on Judaism. He points out that some authors are open to corrections, while others are not. A common misconception he addresses is the portrayal of Judaism as a strict "eye for an eye" religion, contrasting it with Christian teachings on love. He also notes the difficulty in clarifying the Jewish concept of the Messiah in relation to Christian salvation.

Philosophical and Spiritual Explorations

Oskar Hörmander contributes an essay titled "GUD ÄR INOM OSS" (God is Within Us), exploring the historical tension between religion and science. He traces the development from early natural philosophy to the dominance of materialism and the eventual re-emergence of religious thought, particularly Christianity. Hörmander discusses how science, particularly through figures like Aristotle and later Newton, challenged religious dogma, but how thinkers like Thomas Aquinas integrated Aristotelian philosophy into Christian theology. He notes the shift from a geocentric to a heliocentric model and the subsequent move of God further away from the physical world. The essay critiques the idea of a physical, external God in light of scientific understanding, suggesting that God might be better understood as an inner reality or a personal choice for meaning.

Anders Apelquist presents a philosophical piece titled "DEN UNIVERSELLA ANDEN" (The Universal Spirit). He posits that individual intelligence is an illusion, and what truly exists is a universal, impersonal intelligence (DUI) that drives evolution. Apelquist argues that all actions, even those perceived as negative like war or natural disasters, are manifestations of this DUI working towards its ultimate cosmic goal. He suggests that the concept of duality (good/evil, right/wrong) is a necessary illusion for evolution to progress, and that true reality lies in the unity of this Universal Spirit.

Apelquist also discusses the "bloodthirst" of the Universal Spirit, likening it to a gardener pruning a tree to ensure its overall health and growth. He argues that the DUI ruthlessly removes individuals or nations that hinder its evolutionary process, seeing this as a necessary act for the greater good of the whole.

Another article by Björn Sahlin, "VI BEHÖVER STILLHET" (We Need Stillness), explores the concept of meditation, particularly using nature as a focus. Sahlin draws on psychological perspectives, referencing Poul Bjerre's ideas on life rhythms and the importance of stillness for self-healing and achieving a state of "all-self" (alljaget). He advocates for creating environments that foster stillness and inner peace, suggesting that societal problems stem from a lack of inner harmony.

Existentia: A New Movement

The magazine features an interview with Ingemar Johansson, spokesperson for a new movement called "Existentia." Existentia promotes a "biological, scientific worldview" based on the certainty of death. The movement emphasizes living fully in the present, fostering understanding and compassion for others, and taking care of the environment. They believe that realistic knowledge about life, its origins, meaning, and death is crucial for creating a more harmonious society. Existentia plans to establish a communal farm for participants, offering courses in various subjects and promoting a connection with nature.

Other Sections

The issue also includes listings for the Teosofiska Biblioteket (Theosophical Library) and a section on UFOs and occultism, along with advertisements for books and services.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the challenges and evolving approaches to religious education in Sweden, particularly concerning non-Christian faiths. There's a strong emphasis on the need for objectivity, accuracy, and respect in presenting diverse belief systems. The magazine also delves into philosophical explorations of consciousness, the nature of reality, and the role of spirituality in human life, contrasting scientific and religious perspectives. The editorial stance appears to be one of open inquiry, seeking to understand and present complex religious and philosophical ideas from various viewpoints, while also advocating for a more tolerant and informed approach to religious education and societal well-being.

This issue of "Sökaren" (The Seeker), dated 1975, delves into a variety of topics related to spirituality, parapsychology, and alternative interpretations of history and religion. The cover story, "DEN RENA MELODINS OCEAN - EN EXCENTRISK BUDDHAINKARNATION" (The Pure Melody's Ocean - An Eccentric Buddha Incarnation), by Tomas Löfström, focuses on the life and poetry of Tsangyang Gyatso, the Sixth Dalai Lama.

The Sixth Dalai Lama: An Eccentric Buddha Incarnation

Tomas Löfström's article introduces Tsangyang Gyatso (1683-1706), the Sixth Dalai Lama, who is described as a 'love poet and hippie Buddha,' a 'protest person' on the earthly throne of Buddha. His name, 'The Pure Melody's Ocean,' reflects his poetic nature. The article highlights the unusual circumstances of his discovery, twelve years after the death of the Fifth Dalai Lama, whose demise was kept secret by his minister. Unlike previous Dalai Lamas, Tsangyang Gyatso was older when found and struggled to adapt to monastic life. He is portrayed as a normal human with a strong personality who protested against expectations by living simply, cooking his own tea, and wandering Lhasa barefoot. He also held religious lectures outdoors for the common people rather than for the clerical elite.

Rumors circulated that he secretly visited 'yellow houses' (taverns and brothels) and met his beloved in 'Lu Khang' (The House of the Serpent), which he called 'a jewel in the lake.' The article explores possible explanations for this behavior, including the fact that he never took monastic vows and thus did not break any celibacy rules. More importantly, his open, unashamed approach to his 'forbidden love' and his expression of his dilemma through love poems and songs are emphasized. These poems, which speak of the conflict between the man and the incarnation, and between free life and monastic discipline, are still remembered by Tibetans.

Löfström discusses the interpretation of Tsangyang Gyatso's life and poetry, noting that while some saw his choice as a mistake, others, like Thubten Jigme Norbu (brother of the current Dalai Lama), suggested it demonstrated that goodness can be found everywhere and that nothing is inherently negative. Norbu theorizes that Tsangyang Gyatso's interest in eroticism might stem from tantric practices, which involve sexual yoga as a way to understand universal opposing forces. The article touches upon tantrism's esoteric nature and its potential for self-realization, noting its historical presence in India and its spread to Tibet.

Despite criticism, Tsangyang Gyatso's love lyrics are considered among the finest poetic works from Tibet, comparable to Milarepa's songs. The article also briefly mentions the legends surrounding the disappearance of the Fifth Dalai Lama, suggesting a conspiracy by the Chinese to replace him.

Parapsychology and the Intellectual World

Jeffery J. Smith, from Stanford University, delivered a lecture in London on 'the occult and the intellectual.' He used Einstein's childhood fascination with a compass as an analogy for how profound experiences can shape scientific work. Smith then presented a broken spoon as a symbol of forces that transcend space-time, referencing an encounter with Uri Geller where a spoon bent and broke spontaneously.

Smith argued that phenomena like telepathy, clairvoyance, and psychic healing should be viewed as a complex, interconnected whole, rather than isolated events. He suggested that if Geller-like phenomena are real, they necessitate a fundamental revision of our understanding of reality and science. He proposed that the current materialistic view, where the physical is primary, has created problems and that the gap between thought and matter, observer and observed, is closing.

Smith introduced the concept of 'radical empiricism' and a phenomenology that accepts reality as it is, without absolute divisions between appearance and reality. He advocated for exploring qualities and relationships as they are, moving beyond a strict cause-and-effect model to embrace meaningful symbols and models, such as those found in mathematics and nature.

He concluded that our universe might be an idea within a cosmic consciousness and that thinking itself might be embedded in nature. The idea of a meaningful universe, where everything has purpose, is presented as a new paradigm that encourages seeking meaning beyond the human.

The Phenomenon of Däniken

Roland Adlerberth reviews Erich von Däniken's book, which focuses on 'appearances' throughout history and across cultures, rather than his usual 'ancient astronaut' theories. Däniken explicitly dismisses the idea that Jesus was an astronaut. The book analyzes hundreds of reported apparitions, attempting to explain them. Däniken is critical of organized religion, particularly in his chapter on the Bible and the image of Jesus, whom he suggests was a disciple of the Essenes.

Däniken rejects the religious explanation for apparitions, finding the idea of divine family members directly contacting ordinary people far-fetched. He proposes his theory that apparitions are 'materializations of a foreign energy form,' a form of cosmic TV for communication between different space cultures, with their symbolic content interpreted according to the observer's beliefs.

Adlerberth notes that while Däniken often bends facts to fit his theories and can be prone to 'mythomaniacal' claims, his work is valuable for challenging conventional worldviews and prompting critical examination of phenomena. He likens Däniken to Charles Fort in his skeptical yet open-minded approach.

The review concludes with an excerpt from an interview where Däniken humorously addresses the idea of bananas being from space and suggests that his work can be seen as both serious and satirical.

Magician's Smile: A Glimpse into Madras Slums

Viji Srinivasan shares her observations of Mahmud the Magician in Madras, India. She describes the crowded, impoverished setting of his practice, where people from the lowest social strata seek his help for illnesses and personal problems. Srinivasan contrasts Mahmud's attentive listening with the impersonal approach of doctors in public hospitals. She notes the wide range of issues Mahmud addresses, from mental illness to domestic disputes, and the cultural context in India where it is more acceptable to speak openly with a magician than a father-in-law.

Srinivasan recounts an interaction where Mahmud treats a sick child with an amulet, despite the child's apparent TBC. She reflects on the difficult choice between Western medicine and traditional practices, acknowledging the limitations of both in the Indian context. She observes that while she is torn between these worlds, the people she encounters are often drawn to traditional healers due to their personal approach and the spiritual beliefs that offer comfort and a sense of having done their best.

Reflections: Who is the Seeker?

Per Ragnar's column, "Reflexioner" (Reflections), addresses the reader directly, exploring the diverse identities and motivations of those who read "Sökaren." He categorizes readers as the everyday person seeking understanding, the skeptical atheist, the materialistic individual, and the born seeker of esoteric truths.

Ragnar emphasizes that true growth comes not from accumulating knowledge but from living and testing it through confrontation with life. He suggests that for those overwhelmed by theoretical information, it is important to turn inward and face the darkness within.

God is Within Us: Christianity and the Welfare State

This section discusses the role of Christianity in modern society. It questions whether the welfare state should discard Christianity and whether religious evangelization and education for children should be prohibited, as in some communist countries. The article notes that many self-proclaimed Christians hold beliefs that deviate from official church doctrines, admitting to uncertainty about life after death.

A story by Gunnar Edman about a priest who leaves the pulpit after hearing 'God is dead' is recounted. The author suggests that while Christian faith can be a useful medicine for the soul, its theological tenets are difficult to rationally debate. The future of Christianity might involve a 'New Christianity' that connects with older traditions, reinterpreting Jesus as a prophet among many, and drawing wisdom from various religions to enrich its ethical and moral teachings.

Other Sections

The magazine also includes a "LILLA FILOSOFIRUTAN" (Little Philosophy Corner) with a quote from Ingemar Hedenius on political and spiritual freedom, and a "KONTAKT" (Contact) section for readers seeking to connect with others interested in similar topics. Book reviews cover "Milarepa: Tibets store yogi" (Milarepa: Tibet's Great Yogi) and "ATLANTIS OCH BOHUSLÄN" (Atlantis and Bohuslän), exploring theories about Atlantis and ancient connections.

Recurring Themes and Editorial Stance

The recurring themes in this issue of "Sökaren" revolve around the exploration of consciousness, spirituality, and alternative explanations for phenomena that challenge conventional scientific and religious paradigms. The editorial stance appears to be one of open inquiry, encouraging readers to question established beliefs and explore diverse perspectives on life, the universe, and the human condition. There is a clear interest in parapsychology, mysticism, and historical/religious anomalies, presented with a critical yet open mind. The magazine aims to foster a debate on life's fundamental questions, valuing individual seeking and diverse viewpoints.