Running Head: COSMOLOGICAL AND TRANSCENDENTAL RELIGIONS 1

Introduction

The anthropological studies of religion show that individuals use religion to serve

different purposes, but they rarely note that these functions are different in some cultures. These

religions involve both cosmological and transcendental which vary in their beliefs and practices.

The transcendental religions view the existence of the universe as strong evidence for Gods

presence. This religion assumes a Supreme God created the universe and that he still maintains

its existence. Cosmology, on the contrary, is highly individualistic in both character and

philosophical outlook and they resist any common doctrinal stance. While transcendentalists

believe in ultimate power in supernatural powers, cosmological religions believe in ultimate

power from the natural world. The essay will compare between two cosmological religions

which include, archaic religion and the primitive religion as well as one transcendentalist religion

of Christianity together with how disenchantment de-legitimize cosmological religions.

Comparison between Archaic and Primitive Religions

It is evident that the two religions share most of the aspects and barely differ in any way.

However, some modifications took place after the primal religion gave way to the archaic aimed

at upholding the ultimate power of nature.

The two cosmological religions which involve the archaic and the primal religions are

similar in that they practice traditional practices that are divinely instituted in the cosmic order.

Both religions adore the aspect of nature where they ensure that they are always in harmony with

it because nature is their ultimate power (Bella, 2011). The two religions confirm success

through holding proper relations with nature as well as the social order maintained by individuals
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in the society. Both religions indulge in rituals that uphold the natural aspects. The primal

religion is similar to the archaic religion because they believe in religious specialists who shows

great care to the sacred realm of nature and perform the rituals. The religious figure was believed

to carry out the rituals that were required for the good of the society as well as guide the people

on how to call for spirits of natural aspects like animals.

Cosmological religions versus Christianity

One distinction between cosmological religion and Christianity is that the

cosmological religions reject the power of supernatural powers and believe that every natural

aspect has a place, but Christians believe in miracles and a supreme God. As Christians focus

their prayers on God, the cosmological religions believe in objectifying the mythical beings that

humans must deal with in a definite manner that makes them resemble gods. Instead of praying

to supreme powers, they offer rituals to nature and call on spirits of concepts of nature such as

animals. Cosmological religions do not believe that God is their creator but trust that the world

operates under natural power since they believe that gods are an issue of speculation (Bella,

2011). Another difference that exists between the cosmological and the transcendental religion is

that, while Christians religions believe that life is a precious gift from God to humans, the

cosmological religions believe that human life is not worth since it is a temporary existence.

Although they hold differing beliefs, they all have a set day of worship and celebrate their

religious events.

How does the disenchantment process de-legitimate cosmological cultures

COSMOLOGICAL AND TRANSCENDENTAL RELIGIONS 3

Disenchantment is a concept that occurs after science and enlightenment have eroded

both religion and superstitions (Walsham, 2008). That aspect leads to transparency about the

world and does away with the myths and rituals. Disenchantment eliminates the theological and

supernatural attributes of the world involving rituals through supernatural powers. The

cosmological religions de-legitimate disenchantment because as much as they do not believe in

superstitions, they belong to a religion that carries practices that may involve some traditional

rituals. Another reason why the cosmological religions do not support disenchantment is that

they are tied to the primitive religious practices while disenchantment uses enlightened reasoning

and applies facts. Disenchantment acknowledges modernization that displaces the religion and its

practices which may be involved with superior powers. These cosmological, religious beliefs

prohibit the concept of disenchantment by preventing modernity which encourages a

distinctively analytical way of thinking.

Three definitions of religion that fit this topic are: First, it can be defined as an ultimate

concern that qualifies all other aspects and offers an answer to the question of the meaning of

life. That definition is not based on any beliefs but will also give room for scientific research on

understanding life. Secondly, religion can be described as a system of beliefs and practices by

means of which a group of people struggles with the ultimate problem of life (Forbes & Mahan,

2005). Another definition of religion that fits in this topic asserts that religion is an explanation

of life and how to live accordingly.

Conclusion

Different religions are similar and vary in various ways with some believing in

supernatural powers while others base their argument on scientific facts. Transcendental religions
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rely on myths and superstitions while the cosmological religions believe in natural aspects more

than supernatural powers. Archaic and primitive religions share some of the factors but differ in

several factors, but the two vary from Christianity. Over time, people have been enlightened, and

science is taking over these mythical beliefs replacing them with facts.
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References

Bella R. (2011).Religious Evolution. American Sociological Review. Vol.29, pp. 358-374.

Forbes, B. D., & Mahan, J. H. (2005). Religion and popular culture in America. Berkeley:

University of California Press.

Walshan A. (2008). The Reformation And The Disenchantment Of The World Reassessed.

The Historical Journal, Vol., 51 (2).

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