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Jyotisha Practice

The Great Religions


Because of the limitless endless diversity (Guru) of individual religious practice, none of the categorical associations below apply to any one individual's faith, * worth-ship * worship or cultural expressions of belief.

Rather, these associations are very highly generalized to indicate tendencies and broad themes of piety and shared convictions.

POTUS-02 Thoughts on Government John Adams correspondence with POTUS-03 Declaration of Independence Thomas Jefferson, on the topic of whether a strategy of religious diversity in the USA would protect the USA from the type of religious oppression suffered by people in England. "There is a germ of religion in human nature so strong that whenever an order of men can persuade the people by flattery or terror that they have salvation at their disposal, there can be no end to fraud, violence, or usurpation.

The multitude and diversity of them, You will say, is our Security against them all. God grant it."

Vocabulary for *Religion*:

c.1200,"state of life bound by monastic vows,"

also"conduct indicating a belief in a divine power,"

  • from Anglo-French religiun (11c.),
  • Old French religion "religious community,"
  • from Latin religionem (nom. religio) "respect for what is sacred, reverence for the gods," in Late Latin"monastic life" (5c.).
  • According to Cicero derived from relegere "go through again, read again," from re-"again" + legere" read"...
  • However, popular etymology among the later ancients (and many modern writers) connects it with religare "to bind fast" (see rely ), via notion of"place an obligation on," or"bond between humans and gods."

    Another possible origin is religiens " careful," opposite of negligens .

    Meaning"particular system of faith" is recorded from c.1300. Modern sense of"recognition of, obedience to, and * worth-ship * worship of a higher, unseen power" is from 1530s.

HEAVEN AND HELL

Awakening Loving-Kindness by Pema Chödrön, p. 65–66

"There's another story that you may have read that has to do with what we call heaven and hell, life and death, good and bad. It's a story about how those things don't really exist except as a creation of our own minds. It goes like this:

A big burly samurai comes to the wise man and says, "Tell me the nature of heaven and hell.”

And the roshi looks him in the face and says: "Why should I tell a scruffy, disgusting, miserable slob like you?”

The samurai starts to get purple in the face, his hair starts to stand up, but the roshi won't stop, he keeps saying, "A miserable worm like you, do you think I should tell you anything?”

Consumed by rage, the samurai draws his sword, and he's just about to cut off the head of the roshi.

Then the roshi says, "That's hell.”

The samurai, who is in fact a sensitive person, instantly gets it, that he just created his own hell; he was deep in hell. It was black and hot, filled with hatred, self-protection, anger, and resentment, so much so that he was going to kill this man.

Tears fill his eyes and he starts to cry and he puts his palms together and the roshi says, "That's heaven.""

Shamanism,

many Native American and Siberian religions

African and Australian aboriginal religions

Ketu

drift

Judaism, Rastafari

Zukra

sweet

Christianity, Zoroastrianism, Parsi, Baha'i

Surya

bright

Old Matriarchal Religions of Europe

Mother goddess, Sea Goddess (Mary)

religions of intuitively felt nature spirits

Celtic fey (fairy) folk

Druidism

Shinto

Bon (indigenous Tibetan)

local, tribal, ethnic Folkways

Chandra

mom

Islam, Sikhism, Sufism

Kuja

move

Superstition, Ritualism,

Santeria, Voudon, Black Magic,

Cargo Cults, Money Cults, Kali Cults

Rahu

spook

Hinduism =

inclusive diversity of

India's religions under one"umbrella" name

Guru

burst

Confucianism, ancestor religions,

Taoism

Shani

law

Buddhism, Jainism

Gnosticism

Budha

thought

Religious Diversity = Tasty


HH Dalai Lama,

  • Answers: Discussions with Western Buddhists,

  • ed. Jose Ignacio Cabezon, p.13

"If we view the world's religions from the widest possible viewpoint and examine their ultimate goal, we find that all of the major world religions, whether Christianity or Islam, Hinduism or Buddhism, are dedicated to the achievement of permanent human happiness.

They are all directed toward that goal.

  • All religions emphasize the fact that the true follower must be honest and gentle , in other words, that a truly religious person must always strive to be a better human being.

  • To this end, the different world religions teach different doctrines which will help transform the person.

  • In this regard, all religions are the same, there is no conflict.

This is something we must emphasize. We must consider the question of religious diversity from this viewpoint. And when we do, we find no conflict.

  • Different kinds of food have different tastes: one may be very hot, one may be very sour, and one very sweet. They are opposite tastes, they conflict.

  • But whether a dish is concocted to taste sweet, sour, or hot, it is nonetheless made in this way so as to taste good. Some people prefer very spicy, hot foods with a lot of chili peppers. Many Indians and Tibetans have a liking for such dishes.

  • Others are very fond of bland tasting foods. It is a wonderful thing to have variety.

It is an expression of individuality; it is a personal thing.

Likewise, the variety of the different world religious philosophies is a very useful and beautiful thing."

Q:

Barbara, some of the language on your website seems contradictory. Sometimes you say that dharma-bhava is the place to look for religion (at least, as you say,"public religion").

But in other portions of your commentary you say that ethics and morality (which you say are typical duplicate words in the English lexicon!) are matters of bandhu bhava.

Isn't ethics a part of religion?

A: great question!

No, ethics is not the same as religion.

In the graphical organizer model of the Jyotisha kundali chart, Bandhu-bhava-4 always occupies the awkward shad-ashtaka 6-8 angle vis-a-vis Dharma-bhava-9.

Ethics = "ethos ""the customs of a settled people". Ethics are governed by Chandra, the matriarchal culture; ethics are customs = customary distinctions between 'right' (permitted) and 'wrong' (not permitted) behaviors within the settlement. People who disregard the ethical customs of a settlement will find themselves barred from the settlement

  • Re-ligio = "twice bound". It's one.

(even following Cicero's etymology,"twice read" or"twice lead" it's still a two-pronged approach - thoughts + actions - to one single goal .)

Dharma = truth. Dharma = reality, real truth. Yet for most people dharma bhava simply indicates one's relationship to the patriarchal culture, to priesthood, and to one's beliefs, which unfortunately have no guaranteed relationship to the truth. Indeed, from a Buddhist perspective, there is no such thing as a"true" belief because all beliefs are delusory products of the mind.

The patriarchal culture (pitri, 9) and the matriarchal culture (matru, 4) are naturally at loggerheads with each other and our human culture is designed to have these two expressions remain in permanent disagreement.

  • From the lagna of the mother-culture (4), the patriarchal culture, its priesthood, and its orthodoxy, are fixed enemies (9 = adversarial 6th from 4th) of the ancient foundations (mother, shelter, nurture) of that form the emotional of life.
  • From the lagna of the father-culture (9), the emotional world of mothering, protecting, feeding is a perpetual mystery (4 = mysterious 8th from 9th). Religious culture and ethical culture are naturally incompatible.

"Fundamentalist (4) religion (9)" conflates the ethical basis of 4 with the priestly doctrine of 9. It conflates boundary-defending nationalism (4) with the global"All-One" teachings (9).

One Mountaintop, Many Paths

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso

  • Tantra in Tibet, p. 43 - 44

ONE VEHICLE

Vehicle” (yana) has two meanings:

  1. the means by which one progresses and
  2. the destination to which one is progressing.
Mahayana in the sense of the vehicle by which one progresses means to be motivated by the mind of enlightenment - wishing to attain highest enlightenment for the sake of all sentient beings, one's objects of intent - and means to engage in the six perfections.

Seeing reason and need, Buddha set forth many systems and vehicles , but these did not arise due to his being intimate with some and alien to others.

The trainees who were listening to his teaching had various dispositions, interests, and abilities, and thus he taught methods that were suitable for each of them.

For those who temporarily did not have the courage to strive for Buddhahood or who did not at all have the capacity of obtaining Buddhahood at that time, Buddha did not say, You can attain Buddhahood.”

  • Rather, he set forth a path appropriate to the trainees'abilities.

Buddha spoke in terms of their situation, and everything that he spoke was a means of eventually attaining highest enlightenment even though he did not always say that these were means for attaining Buddhahood.

Since the purpose of a Buddha's coming is others'realization of the wisdom of Buddhahood, the methods for actualizing this wisdom are one vehicle, not two.

A Buddha does not lead beings by a vehicle that does not proceed to Buddhahood; he establishes beings in his own level.

A variety of vehicles are set forth in accordance with temporary needs."

An opposing, secularist view

Pope Leo XIII, Immortale Dei, 1885

"To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice.

And this is the same thing as atheism, however it may differ from it in name."

And now a bit of Levity : )

(American Version)

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