| tadyatha om gate gate paragate parasamgate bodhi svaha
The Great Organized 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 1735-1826
John Adams correspondence with POTUS-03 Declaration of Independence 1743-1826
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."
|~~ Edward Gibbon (1776) The Internal Prosperity in the Age of the Antonines.—Chapter II, Part I, pp2.||"The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful."|
Vocabulary for * religion*:
c.1200,"state of life bound by monastic vows,"
also "conduct indicating a belief in a divine power,"
| 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.""
many Native American and Siberian religions
African and Australian aboriginal religions
|Judaism, Rastafari|| |
|Christianity, Zoroastrianism, Parsi, Baha'i|| |
|Old Matriarchal Religions of Europe
Mother goddess, Sea Goddess (Mary)
religions of intuitively felt nature spirits
Celtic fey (fairy) folk
Bon (indigenous Tibetan)
local, tribal, ethnic Folkways
|Islam, Sikhism, Sufism|| |
Santeria, Voudon, Black Magic,
Cargo Cults, Money Cults, Kali Cults
inclusive diversity of
India's religions under one"umbrella" name
|Confucianism, ancestor religions,
| Shani |
|Buddhism, Jainism |
| Budha |
Religious Diversity = Tasty
HH Dalai Lama,
"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.
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.
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."
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?
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 challenge-angle vis-a-vis Dharma-bhava-9.
Ethics = ethos the folkways, ancient customs, and established cultural norms 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
(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.
"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
| ONE VEHICLE |
Vehicle" (yana) has two meanings:
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."
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 : )
| file update:
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The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!