An abstract understanding of theming is still absent, chiefly in the context of a religion-themed environment. How religion should be themed in an embedding environment to meet expectations of redemption remains undetermined. Never in the history of the world had a stratagem of redemption been put forth so simple in its nature, so free from any superhuman agency, so independent of, so even antagonistic to the belief in a soul, the belief in God, and the aspiration for a future life.
This knowledge lies within the power of the individual. It is won by his own insight, based on the power of his own moral conduct. No god bestows insight, the gods themselves are in need of it. Buddha imparts it. Each man who hears it must make it his own. Hence the last words: Strive unremittingly. In this sense, Buddha’s doctrine is philosophy. It lies in man’s power to acquire it.
The Four Buddhist Truths are frequently misinterpreted to mean that the Buddha’s teaching is cynical, or that it stresses only the suffering, pain and unhappiness which are inherent in us. But it is just the opposite. His teaching shows us convincingly what is disappointing and how to surmount it.
But once this faith in redemption by each man’s efforts was shaken, Buddhist thinking was bound to undergo a change. Now the Buddhist cries out for a helping god. But the gods themselves are in need of liberation, hence ultimately powerless. The Buddhist seeks help without abandoning his idea of a man who redeems himself by insight. And he obtains it when Buddha himself becomes a god. A whole new pantheon comes into being, though its figures are not called gods. Buddha, who wished only to bring a doctrine, becomes a divine figure over all the gods. The belief in Buddha’s insight is no longer philosophical faith, but faith in Buddha.
The first factor indicates to the social motivation of being in a stimulating place with family and friends and sustaining curiosity; the second factor refers to the combination of experiencing the environment of expressions of religious redemption and seeking an escape from daily life; and the third factor includes items related to achieving a sense of redemption, being close to God and achieving fulfillment.
Buddha himself, as his last words show, had no desire to attach his wisdom to his person. But the Buddhists did not preserve the human veneration which opens the student to the master’s teachings. At an early day the impact of Buddha’s personility led to his deification.
Authors such as Matthew Arnold (1822—1888) gained the belief to contest the principal Protestant precept of salvation by faith, as well as the conventional reliance on revelation through miracles, in part from the ethical focus and historicism that he learned from Buddhism and, even more so, from the tactic of comparative religion. There is a central distinction between saying that being is incessantly miserable and saying that sorrow is an unavoidable part of the human condition.