Dag Hammarskjöld and the religions
Journal name: Acta Orientalia
Original article title: Dag Hammarskjöld and the religions
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Sven S. Hartman
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Dag Hammarskjöld and the religions
Year: 1966 | Doi: 10.5617/ao.5223
Copyright (license): CC BY 4.0
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Summary of article contents:
Introduction
Sven S. Hartman's examination of Dag Hammarskjöld's spiritual journey reveals the profound influences that shaped his beliefs, primarily the ethical principles derived from Albert Schweitzer. Hammarskjöld's reflections highlight a unique blend of ethics and mysticism, exploring the relationship between individual existence and universal life, as well as the concept of love as a divine manifestation. By delving into Hammarskjöld's writings, particularly his personal diary, Vägmärken (or Markings), we gain insights into his views on religion and how they transcended traditional boundaries.
The Reverence for Life
One of the central tenets in Hammarskjöld’s philosophy is the ethical principle of "Reverence for Life," which he adopted from Schweitzer's teachings. This principle emphasizes a universal will to live that surpasses individual existence. Hammarskjöld expresses the idea that genuine vitality comes from a selfless desire to live for the sake of all, not just oneself. His reflections convey that individual aspirations diminish in significance when weighed against the vastness of universal life, and that real meaning is derived from a commitment to serve this higher purpose.
Love and Sacrifice
Hammarskjöld's interpretation of the Oedipus myth illustrates the interconnectedness of original sin and self-sacrifice. He perceives Oedipus, despite his innocence, as embodying the burden of guilt, ultimately leading to his essential sacrifice for the greater good of his people. This interpretation stresses that acknowledging one’s flaws in the light of divine love allows for redemption and sacrificial action. Thus, Hammarskjöld draws parallels between tragic human experiences and the necessity of selflessness, suggesting that real service to humanity often requires personal sacrifice.
Seeking the Divine in Diverse Religions
Hammarskjöld's quest for understanding among various faiths demonstrates his belief that the divine manifests as the will to love within the human soul. His reflections on Zoroastrianism identify Ormuzd and Ahriman as symbols of light and darkness, echoing themes found in Christian scripture. Furthermore, his engagement with Islamic mysticism and Confucian ethics reveals a consistent pattern where love and ethical living, central to these belief systems, affirm the presence of the divine. Hammarskjöld's comparisons suggest that each religion holds valuable insights into the same God, regardless of cultural or doctrinal differences.
Conclusion
Ultimately, Dag Hammarskjöld's spiritual journey reflects an inclusive understanding of divinity, rooted in love and service. His writings illustrate a profound appreciation for the universal values shared across different faiths, emphasizing that love is the core essence of God present in all humanity. By acknowledging both personal sacrifice and collective striving for the greater good, Hammarskjöld's philosophy offers a meaningful perspective on the role of religion in fostering compassion and unity among diverse peoples. Through his synthesis of various influences, he affirms the idea that the divine will to love is accessible to all, transcending conventional religious boundaries.
FAQ section (important questions/answers):
What were the two key influences on Dag Hammarskjöld's religious development?
The two key influences were Albert Schweitzer and medieval mysticism, with Schweitzer's ethical principles and the concept of self-surrender from mysticism shaping Hammarskjöld's worldview and approach to life.
How did Hammarskjöld interpret Schweitzer's principle of 'Reverence for Life'?
Hammarskjöld interpreted 'Reverence for Life' as an ethical principle that emphasizes our will to live as part of a larger universal life, achieving vitality through selflessness and devotion to others.
What is the connection between Hammarskjöld and the concept of faith?
Hammarskjöld viewed faith as the union between God and the soul, deriving from his understanding of Schweitzer's teachings, which emphasized love as a foundational ethical and spiritual principle.
How did Hammarskjöld view other religions?
Hammarskjöld sought connections across various religions, finding a common manifestation of God as love and the will to love, emphasizing that divine presence transcends any single faith or tradition.
What does Hammarskjöld say about original sin and self-sacrifice?
Hammarskjöld associated original sin with an inherent guilt in mankind while highlighting self-sacrifice as a redemptive quality, illustrated through the Oedipus legend and the recognition of one's own flaws.
How does Hammarskjöld relate to the teachings of Confucianism?
Hammarskjöld found parallels between Confucian ethics and Christian beliefs, particularly by emphasizing a threefold ethical approach that resonates with the Christian Trinity, showcasing similarities in moral philosophies.
Glossary definitions and references:
Oriental and Historical glossary list for “Dag Hammarskjöld and the religions”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Love:
Love is central to Hammarskjöld's beliefs; he associates it with God, the Will to Love, and Reverence for Life. Hammarskjöld saw Love as a divine principle uniting God and the soul, evident among various religions and moral philosophies.
2) Religion:
Religion is discussed as a framework through which Hammarskjöld explores divine principles, including Christianity, Islam, Zoroastrianism, and Confucianism. He argues that love and the will to love, which he equates with God, are present across different faiths.
3) Faith:
Faith for Hammarskjöld is the union of God with the soul. He derives this conception partly from Schweitzer’s teachings, believing that ethical principles and love are manifestations of divine reality rather than rational comprehension.
4) Oedipus:
The Oedipus legend serves as a metaphor for Hammarskjöld’s thoughts on original sin and vicarious suffering. Oedipus' inevitable guilt and self-sacrifice for the greater good illustrates the human confrontation with innate sin and the profound nature of self-surrender.
5) Light:
Light symbolizes divine presence and goodness. Hammarskjöld equates Ormuzd, the Persian god of light, with the ‘light’ from the Gospel of St. John. Light is also seen as the illuminating force of ethical understanding and divine will.
6) Knowledge:
Knowledge is the understanding of divine union and ethical principles. For Hammarskjöld, true knowledge emerges not through rationality but through the intuitive recognition of the universal will to love, as embedded in religious experience.
7) Sacrifice:
Sacrifice represents the act of self-surrender for the greater good, reflecting divine love. Hammarskjöld sees sacrificial acts, whether in a barbaric cult or in figures like Oedipus, as expressions of ethical and divine principles worthy of reverence.
8) Darkness:
Darkness represents evil and ignorance, which Hammarskjöld contrasts with divine Light. In his writings, Darkness is also aligned with the force of Ahriman from Zoroastrianism, symbolizing the presence of opposition to divine will and ethical principles.
9) Experience:
Experience, especially religious experience, forces individuals to confront innate sin and divine love. Through lived experiences, Hammarskjöld believes one can understand and internalize ethical principles and the divine reality of love.
10) Mysticism:
Mysticism, a significant influence on Hammarskjöld, offers explanations for how self-surrender leads to self-realization. Mystical traditions provide a framework for understanding divine union and love, beyond rationalistic and religious dogmas.
11) King:
King references figures like Oedipus, whose story is used to illustrate themes of guilt, punishment, and sacrifice. The role of the King in Hammarskjöld’s writings often ties back to leadership, moral responsibility, and spiritual lessons from history.
12) Cult:
Cult is seen in a barbaric context, denoting primitive religious practices. Hammarskjöld argues such cults are sanctified by the underlying God-idea, suggesting a deeper, universal truth behind even seemingly grim rituals.
13) Trinity:
Trinity is explored through the Christian faith and Confucian ethics, where Hammarskjöld finds parallels. He interprets the unity of ultimate experience and ethical principles through both religious lenses, showing a universal spiritual truth.
14) Union:
Union refers to the blending of God and the soul, a core concept in Hammarskjöld’s faith. It signifies the mystical and ethical connection where human love aligns with divine love, leading to spiritual communion and understanding.
15) Soul:
Soul is seen as the seat of divine union and ethical manifestation. Hammarskjöld regards the soul’s alignment with the will to love as a direct reflection of God’s presence within individuals, forming the basis of religious and ethical living.
16) Human:
Human denotes the universality of ethical and divine principles. Hammarskjöld sees humanity’s will to love and their ethical struggles as reflections of divine forces, transcending religious boundaries and manifesting the God-idea in daily life.
17) Confucianism (Confucian tradition):
Confucianism represents ancient Chinese ethical thought that Hammarskjöld sees paralleled in Christian principles. His reflections show a deep respect for Confucian ethics, recognizing universal truths in its teachings.
18) Creation:
Creation is often seen as the work of the divine force. Hammarskjöld reflects on human and universal creation, framing them as reflections of an underlying God-idea, where ethical and divine principles are intertwined within existence.
19) Nature:
Nature reflects the universal life force and ethical principles. For Hammarskjöld, humanity's ethical actions and the divine will are deeply embedded in natural existence, mirroring Schweitzer’s concept of Reverence for Life.
20) Death:
Death is viewed as an ultimate gift to life, where Hammarskjöld insists it must not be an act of treachery. The ethical and divine implications of death are tied to self-sacrifice and the broader principles of divine will and love.
21) Book:
Book refers primarily to Vägmärken (Markings), Hammarskjöld’s personal diary, through which he explores his spiritual thoughts and ethical principles. This book serves as a testament to his internal dialogue on divine and religious truths.
22) Manifest (Manifested, Manifestation, Manifesting):
Manifestation denotes the presence of divine principles in various human actions and religions. Hammarskjöld believed that the will to love and ethical behavior are manifestations of God, evident across different cultural and spiritual contexts.
23) Discussion:
Discussion refers to Hammarskjöld’s intellectual and spiritual dialogues on ethical and divine principles. Through his writings, he engages in deep discussions on religion, love, and morality, seeking universal truths beyond doctrinal boundaries.
24) Meditation:
Meditation is a practice where Hammarskjöld reflects on divine principles. His meditative entries often explore the presence of God in love, ethical behavior, and self-surrender, providing intimate insights into his spiritual beliefs.
25) Confession:
Confession reflects Hammarskjöld’s acknowledgment of his Christian faith, intertwined with his broader spiritual insights. His confessions emphasize the universality of divine love, transcending religious exclusivity and embracing ethical truths.
26) Zoroaster (Zarathushtra, Zartosht, Zoroastres, Zoroastris, Zaratustra):
Zoroaster, or Zoroastrianism, offers insights into good and evil through Ormuzd and Ahriman. Hammarskjöld aligns these concepts with his own understanding of divine light and darkness, illustrating a universal ethical and spiritual struggle.
27) Spiritual:
Spiritual refers to the deeper, non-material realms of thought and experience focused on divine love and ethical living. Hammarskjöld’s explorations are deeply spiritual, seeking connections between human actions and divine principles.
28) Existence:
Existence encompasses the life-force and divine principles. Hammarskjöld views existence as imbued with the will to love and ethical struggles, where human life reflects broader spiritual realities and universal truths.
29) Doubt:
Doubt is part of Hammarskjöld’s spiritual journey, moving from skepticism to a profound belief in divine principles. Doubts are reconciled with faith in the will to love and the ethical manifestations of God.
30) Dream (Dreaming):
Dream is symbolic of human aspirations and divine principles. Hammarskjöld speaks of the human dream attached to reality through divine love and ethical actions, signifying the ideal that guides practical endeavors.
31) Righteousness:
Righteousness signifies ethical living and divine principles. Hammarskjöld meditates on righteousness as a reflection of divine will, where ethical behavior and love are manifestations of God’s presence in human life.
32) Civilization:
Civilization reflects the ethical and spiritual struggles within societies. Hammarskjöld views civilized actions and institutions as imperfect creations guided by the underlying principles of divine love and the will to live.
33) Patience:
Patience is a virtue Hammarskjöld associates with divine love and ethical behavior. Through patience, individuals reflect God’s presence and will, engaging in compassionate and righteousness-driven actions.
34) Ultimate:
Ultimate denotes the highest principles of divine love and ethical living that Hammarskjöld aspires to understand. It reflects the final and most profound truths about human existence and spiritual beliefs.
35) Stream:
Stream signifies the continuous flow of life and ethical principles. Hammarskjöld uses the image of a universal stream to illustrate the intertwined nature of sacrifice, love, and the divine presence in existence.
36) Lover:
Lover, as in lovers of God, denotes those deeply engaged with divine principles. Hammarskjöld sees true lovers of God across various religions, reflecting a universal devotion to love and ethical living.
37) Night:
Night represents the darker aspects of human nature and the struggles against evil. Hammarskjöld discusses the ‘Night Side’ that must be confronted through religious experience and the presence of divine love.
38) Demon:
Demon signifies the evil force in religious contexts, such as Ahriman in Zoroastrianism. Hammarskjöld uses the concept of demons to represent the opposition between ethical principles and destructive forces.
39) Spark:
Spark represents the divine element within human will and love. Hammarskjöld sees each person's will to live and love as a spark of God’s presence, illuminating the connection between human actions and divine principles.
40) City:
City, as in Thebes from the Oedipus legend, is a setting where ethical and divine principles are played out. Hammarskjöld uses cities to ground his spiritual ideas in historical and mythological narratives.
41) Lead:
Lead signifies guidance towards ethical living and spiritual truths. Hammarskjöld's writings aim to lead individuals toward understanding divine love and the will to live through reflections on various religious and ethical insights.
42) Self-realization (Self-realisation):
Self-realization is the process of achieving alignment with divine will and ethical principles. Hammarskjöld ties self-realization to self-surrender, where individuals find true meaning through devotion to universal life and love.
43) Realization (Realisation):
Realisation, like realization, denotes understanding and embracing divine principles. It specifically involves acknowledging the will to love and align personal actions with universal ethical truths, transcending religious boundaries.
44) Philosophy:
Philosophy in Hammarskjöld's context relates to ethical and spiritual principles rather than abstract rational thought. Schweitzer’s 'Reverence for Life' serves as a foundational philosophy that influences Hammarskjöld’s spiritual reflections.
45) Reflection:
Reflection is the act of introspection and meditation on divine principles and ethical living. Hammarskjöld’s writings are full of reflections on his spiritual journey, revealing the deep connections between his thoughts and universal truths.
46) Stillness:
Stillness represents a state of spiritual peace and alignment with divine will. For Hammarskjöld, stillness involves patience, faith, courage, and humility, where one can experience the presence of God and true meaning in life.
47) Vitality:
Vitality is the life force driven by the will to live and love. Hammarskjöld believes that true vitality comes from aligning individual actions with the universal principle of Reverence for Life, reflecting ethical and divine realities.
48) Worship:
Worship is the reverence and acknowledgment of divine presence across various religious practices. Hammarskjöld's reflections show that true worship extends beyond formal religions to embrace universal love and ethical commitments.
49) Drought:
Drought, in the context of the Oedipus legend, symbolizes the consequences of unrecognized guilt and ethical failures. Hammarskjöld uses drought metaphorically to illustrate the spiritual desolation that results from neglecting divine and ethical principles.
50) Passion:
Passion reflects the deep suffering and love associated with Christ. Hammarskjöld meditates on the Passion of Christ, associating it with universal themes of sacrifice, love, and the self-surrender that transcends religious boundaries.
51) Devotion (Devoted):
Devoted signifies the commitment to divine will and ethical principles. Hammarskjöld regards devotion as essential to experiencing faith and aligning personal actions with the universal will to love and live.
52) Greece:
Greece represents the cultural and historical context of myths like Oedipus, which Hammarskjöld uses to illustrate universal themes of guilt, sacrifice, and divine principles. Greek mythology serves as a rich source for ethical and spiritual reflections.
53) Famine:
Famine, like drought, symbolizes the natural and spiritual consequences of ethical failures. In Hammarskjöld’s reflections, famine often represents the desolation that follows when divine and ethical principles are ignored or violated.
54) Throne:
Throne in Hammarskjöld’s context is often a metaphor for leadership and responsibility. The Oedipus legend and other reflections on royalty illustrate the ethical and spiritual duties that come with power and how they relate to divine will.
55) Memory:
Memory involves recalling and reflecting on past experiences, myths, and ethical teachings. Hammarskjöld’s use of memory serves to connect his personal spiritual journey with universal truths derived from various religious and philosophical traditions.
56) Desire:
Desire is viewed in the context of ethical and spiritual aspirations. Hammarskjöld reflects on human desires, distinguishing between selfish desires and those aligned with the divine will to love and serve universal life.
57) Murder (Murdering, Murdered):
Murder, as depicted in the Oedipus legend, symbolizes unintended yet profound ethical violations. Hammarskjöld uses such acts to explore themes of guilt, the consequences of actions, and the ultimate need for self-awareness and divine reconciliation.
58) China:
China is referenced through its ancient Confucian principles, which Hammarskjöld compares to Christian ethics. Chinese thought provides a historical and cultural context for exploring universal ethical truths and divine principles.
59) Queen:
Queen in the Oedipus legend represents the complexities of human relationships and unintended ethical violations. Hammarskjöld uses such figures to illustrate broader themes of guilt, love, and the need for divine understanding in human actions.
60) Birth:
Birth is symbolic of new beginnings and the inherent potential for divine love and ethical living. Hammarskjöld’s reflections often involve birth as a metaphor for spiritual awakening and the continuous renewal of divine principles.
61) Power:
Power, particularly in the context of leadership, carries ethical responsibilities. Hammarskjöld stresses that true power lies in self-surrender and service to universal life, reflecting divine will rather than personal ambition.
62) Heart:
Heart symbolizes the inner self where divine will and ethical principles reside. For Hammarskjöld, looking straight into one’s heart is crucial for aligning actions with divine love and understanding true spiritual truths.
63) Judge:
Judge involves the evaluation of ethical actions based on divine principles. Hammarskjöld’s reflections often deal with how individuals and societies are judged by their adherence to the will to love and live according to universal ethical truths.
64) River:
River symbolizes the continuous flow of life and ethical principles. Hammarskjöld uses the imagery of a river to describe the seamless integration of individual and universal principles, reflecting the natural and divine order of existence.
65) Child (Children):
Child in Hammarskjöld’s writings can represent innocence, potential, and the initial state of human life. It is also tied to themes of growth, ethical development, and the divine spark within every individual.
66) Stone:
Stone in Hammarskjöld’s meditation-room writings symbolizes an altar dedicated to the God worshiped under various names. It reflects the universal nature of divine presence and the unity of spiritual truths across different religions.
67) Blood:
Blood often symbolizes the ultimate sacrifice and the ethical depth of one’s commitment. In Hammarskjöld’s reflections, blood signifies the life-force given in service to divine principles and the universal will to love.
68) Pakan:
Pagan references non-Christian beliefs and practices which Hammarskjöld acknowledged as containing divine principles. His reflections on paganism explore the universal themes of love, sacrifice, and ethical living present in all religions.
69) Tibet:
Tibet is referenced as part of Hammarskjöld’s exploration of Eastern religions. He sought to find God’s presence and divine principles in Tibetan spirituality, recognizing a universal will to love across different cultures and faiths.
70) Shera (Sera):
Sera may refer to Tibetan Buddhist monastic traditions, which Hammarskjöld explored for manifestations of divine love and ethical principles. It symbolizes his broader quest to find universal truths in diverse religious practices.
71) Grim (Grm):
Grim refers to the harsh and often cruel aspects of certain religious practices, such as barbaric cults. Hammarskjöld saw divine principles even in these practices, believing the underlying God-idea could sanctify and reveal ethical truths.
72) Hour:
Hour often symbolizes significant moments of ethical or spiritual revelation. Hammarskjöld’s reflections on specific hours, such as the third and ninth hour of Christ’s Passion, mark profound times of divine presence and ethical insight.
73) Mind:
Mind in Hammarskjöld’s context is the seat of intellectual and spiritual reflection. He emphasizes the importance of aligning mind with divine will, where true knowledge and ethical understanding stem from spiritual insight rather than mere rationality.