...Theravada Buddhism Angela Dodd REL/133 03/14/2016 Melissa Singer Theravada Buddhism Buddhism is one of the oldest and most influential religions in the world. It has had a great impact on an array of societies in eastern cultures. Buddhism began in India from the experience of one person originally named Siddhartha, who later became known as Buddha. It can be said that religion can help people to grasp and understand reality better. It can give inspiration to people and bring them together as one. Buddhism is one of the many religions today that can be said to have influenced many people. What is Buddhism? Buddhism is a path of practice and spiritual development leading to Insight into the true nature of reality. Buddhists practice what is called meditation which is a means of changing yourself in a way to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition of meditation a path which ultimately culminates to enlightenment. Those that practice Buddhism see the nature of reality clearly, just as it is, and live fully and naturally following that vision. Since Buddhism does not include the idea of worshipping a creator, or God, some people do not see it as a religion in the normal, Western sense. The fundamental Buddhist teachings are straightforward and practical; nothing is permanent; actions have consequences, and change is possible. Buddhism adheres itself to all people regardless of race, nationality, class, sexuality...
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...devotion. Atman is the part of our being that is one with Brahman, in other words it describes our soul. Brahman is the infinite universe around us, which cannot be easily defined. Brahman includes all the physical aspects around us as well as the unseen, like atman or our souls. Through the development of self-awareness one can realize that their true self is one with Brahman and there is no separate being. When this occurs it is called Brahman-Atman. Hindus believe in Samsara which is the cycle of life, death, and rebirth. Moksha is the liberation from this cycle. By achieving Moksha you are ridding yourself of the suffering caused by the Samsara cycle. When Moksha is attained the illusion of separateness is shed. Moksha is described as eternal bliss, liberation of the soul from the confines of ones physical body. Bhagavad Gita is set on a battlefield as a representation of the ethical and moral troubles of human life. Aryuna, a prince and his charioteer, Krishna, have many discussions that in turn become a reference of morality for all Hindus. Aryuna is supposed to go to battle against many of his relatives. He begins questioning the morality of violence. However, battle in...
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...accommodate newly processed information and experiences. When you combine this emotional instability with the continuous adjustments being made to our basic dispositions, you get individuals who rarely compliment one another in any compatible manner, let alone in a functional intimate relationship. Given these circumstances, it’s easy to see why so many people cling desperately to the love that they do happen to find in this world, that the search for love serves as fuel for our endlessly burning desires, and how the pain of a love lost can twist an innocent soul, driving many towards radical and even reckless behavior, often in the direction of a maddening state of emotional oblivion. Since the earliest developments in man’s creative pursuits, the concept of love has played an essential role in the communication of aesthetic ideals and the acknowledgement of the human condition. As our instruments for artistic expression have evolved from canvasses and paintbrushes, to typewriters, and eventually to the filming equipment and computer generated imaging we have today, our subjects, for the most part, have remained the same. Humanity, after all, is faced with different variations of the...
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...The History of Happiness and Contemporary Happiness Studies Darrin M. McMahon New Directions in the Study of Happiness Notre Dame University, Oct. 22-24, 2006 Well, first of all let me say what an honor it is to be here, speaking to such an illustrious gathering of scholars, and to thank the organizers at Notre Dame for having invited me and indeed for having invited all of us. It occurs to me that we in the academic world like to talk about the importance of interdisciplinary discussions, about the need for cross-fertilization, and the like, but in my experience that is too often, regrettably, more talk than reality. So chapeau, as the French say, to Notre Dame for hosting this event around a subject that so clearly demands multiple perspectives. I’ve noted that this first panel modestly poses the question “What is happiness?,” and modestly let me say that I am singularly unfit to answer it, in large part because of my training as a historian, which makes me, I fear, unduly attentive to the way in which words and concepts change their meanings over time. To be perfectly frank, I’m partial to Immanuel Kant’s observation that “the concept of happiness is such an indeterminate one that even though everyone wishes to attain happiness, yet he can never say definitely and consistently what it is what he really wishes and wills.” But clearly that is not really going to be good enough here tonight. So how to answer the question “what is happiness.” I might point...
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...Section: Society In Waiting for Godot Beckett proposes the view that happiness can never be enduring; it comes and goes and is subject to chance and change. Whether in postwar 1953 or credit crisis 2009, is encouraging people to think happy thoughts more like a desperate recourse to denial than a therapy struggling to engage with reality? Vladimir: Say you are, even if it's not true. Estragon: What am I to say? Vladimir: Say, I am happy. Estragon: I am happy. Vladimir: So am I. Estragon: So am I. Vladimir: We are happy. Estragon: We are happy. (Silence.) What do we do now, now that we are happy? Vladimir: Wait for Godot.( n1) An outbreak of happiness interrupts the otherwise bleak landscape of Waiting for Godot. Samuel Beckett's play, first produced in Paris during 1953, has justifiably become a classic of modern theatre. Neither comedy nor tragedy, but a mixture of both -- with ample quantities of clowning thrown in for good measure -- the whole becomes a vehicle for dramatic meaning and irony. It would be easy to discount this play as a period piece of postwar angst, belonging to the vanished world of existentialism that marked so much European culture after the Second World War. Following two world wars, mass genocide, and economies geared to armed conflict, happiness may have struck contemporaries in the early 1950s as a luxurious and vacuous entity. There was, for example, an urgent debate about whether any literature, art, or drama was possible after Auschwitz...
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...Epicurus believed. Plotinus thought that the true unchanging reality is God. He developed a theory about God as the source of all things as that to which people must return. According to him, god is indescribable, for this reason, God is not material, is not finite and is inseparable. Plotinus, similar to Heraclitus views that God as the one, which God is absolute unity that God does not change. Augustine was not concerned on the speculations regarding the existence of God. He characterized God as both eternal and true, since God is truth, he is in some sense within us, but since he is also eternal, he also surpasses us. To Augustine, he founds it easier to describe what God is not that what he is just like Plotinus. For Augustine, God is the highest being for he interpreted the scriptural for God given to Moses as “ I am that I am” thus, Augustine interprets God being itself. As the highest being, God is the perfect being which means that he is self- existent, immutable and eternal. Now for the Philosophers of the Early Middle Ages, Pseudo- Dionysus On the knowledge of God in two ways; A positive way and a negative way. The only positive effect of this notion is knowing what God is not like. Because he is not an object and he is beyond knowable. Erigena’s the division of nature which by nature he meant “everything there is” which includes both God and nature, when he talks about the division of nature, he has in mind the division of the whole reality which is god and nature. His...
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...Source: CHRYSSIDES, GEORGE D. and KALER, JOHN H. (1993). An Introduction to Business Ethics. London: Chapman and Hall. Pages 79−106, 143‒146. [The text is derived from a publisher’s proof, and may differ slightly from the finished book. If quoting, it is best to cite the relevant WOLF page.] CHAPTER THREE ETHICAL THEORY In the previous chapter we looked at the role of values in business and considered how business ethics was becoming part of the professionalization of business. But what exactly are ethical judgments, and how do we justify them? At first appearance this may seem a needless difficulty. After all, is it not obvious what is happening when we make ethical decisions? Do we not do so almost every day of our lives in fact? It is one thing to engage in an activity, but often quite another to state what exactly is going on when we do it. For example, someone may have a tremendous gift for selling goods to people, but may not necessarily be aware, until he or she is taught, exactly what is going on when a successful marketing strategy is put into operation. One can instinctively put into operation the classical ‘three Ps’ of marketing (attention to Product, Price and Packaging), but yet be unaware, until this is pointed out, that these are the key features of selling. In a similar way, we can make moral judgments, but yet find some difficulty in explaining exactly what is taken place when we do so. In the case of ethical judgments, the situation is...
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...Chapter 1 The Imperatives of Ethics Ethics presupposes some imperatives or sine qua non, those without which Ethics would not be possible. These imperatives are: 1) the existence of God or a Supreme Being; 2) the existence of human freedom; 3) the existence of an afterlife, i.e. life beyond the grave, or the immortality of the soul. 1. The existence of God or a Supreme Being Without the existence of God or a Supreme Being, Ethics would make no sense. There is no reason for man to deny himself evil but pleasurable acts if there were no final judge to dispense justice. When one speaks off morality or the goodness or badness of human acts, one idea, is presupposed: retribution. Retribution means that good acts deserve reward; bad acts deserve punishment. Reward and punishment are presupposed by morality. Who metes out reward or punishment? It must be a Lawgiver or an Arbiter of Morality, One who dispenses retributive justice. Without this being, the whole structure of Ethics will collapse. At this early point, it must be explained that cultures other than the Christian speak of retribution in a different way. In some cases, the Supreme Being is not a personal God in Whom Christians believe, but rather a law or a process. These cultures had been in existence long before the biblical and Christian eras. The people of these ancient cultures arrived at these concepts by way of human reasoning without the aid of divine revelation. The Indians do not accept the...
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...Just individuals : In his book ‘The Republic’, Plato searches for justice within the individual and what makes a person ‘just’. By comparing his sense of what is just at a political level and what is just at a psychological level he suggests three virtues of the individual which will make that particular person just. The virtues of wisdom, courage and moderation are common to both a just and the fictional just city of Kallipolis. This artificial city has the pre-determined virtue of being just – he does this in order to understand what justice is for the individual because Plato thinks that ‘a just man won’t differ at all from a just city in respect to the form of justice; rather he’ll be like the city.’ (Republic 435b) In the just city Plato creates three classes: the producers, the guardians and the rulers. Each of these three classes has a certain virtue it has to display to fulfill the ‘just city’ pre-requisite that Plato has placed upon Kallipolis. The rulers are required to exhibit wisdom so that ‘a whole city established according to nature would be wise because of the smallest class and part in it, namely the governing or ruling one. And to this class, belongs a share of the knowledge that alone among all the other kinds of knowledge is to be called wisdom.’ (428e-429a) The wisdom enjoyed by the rulers would be used to ensure that the city has ‘good judgement and [be] really wise.’ (428d) The guardians (soldiers) of Kallipolis would be educated in order to absorb...
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...The Power of Now A Guide to SPIRITUAL ENLIGHTENMENT By Eckhart Tolle CONTENT Foreword ........................................................................................................................... 4 Acknowledgments ............................................................................................................. 7 INTRODUCTION ................................................................................................................. 8 The Origin Of This Book .................................................................................................. 8 The Truth That Is Within You......................................................................................... 10 1. YOU ARE NOT YOUR MIND....................................................................................... 13 The Greatest Obstacle to Enlightenment......................................................................... 13 Freeing yourself from your mind .................................................................................... 16 Enlightenment: Rising above Thought............................................................................ 19 Emotion: The Body's Reaction to Your Mind................................................................. 21 2. CONSCIOUSNESS: THE WAY OUT OF PAIN ........................................................... 26 Create No More Pain In The Present..........................................................
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...for Wholeness 37 CHAPTER THREE: Moving Deeply into the Now 39 Don't Seek Your Self in the Mind 39 End the Delusion of Time 40 Nothing Exists Outside the Now 41 The Key to the Spiritual Dimension 42 Accessing the Power of the Now 44 Letting Go of Psychological Time 46 The Insanity of Psychological Time 48 Negativity and Suffering Have Their Roots in Time 49 Finding the Life Underneath Your Life Situation 51 All Problems Are Illusions of the Mind 53 A Quantum Leap in the Evolution of Consciousness 55 The Joy of Being 56 CHAPTER FOUR: Mind Strategies for Avoiding the Now 59 Loss of Now: The Core Delusion 59 Ordinary Unconsciousness and Deep Unconsciousness 60 What Are They Seeking? 62 Dissolving Ordinary Unconsciousness 63 Freedom from Unhappiness 64 Wherever You Are, Be There Totally 68 The Inner Purpose of Your Life's Journey 73 The Past Cannot Survive in Your Presence 74 CHAPTER FIVE: The State of Presence 77 It's Not What You Think It Is 77 The Esoteric Meaning of "Waiting" 78 Beauty Arises in the Stillness of Your Presence 79 Realizing Pure Consciousness 81 Christ: The Reality of Your Divine Presence 86 CHAPTER SIX: The Inner Body 89 Being Is Your Deepest Self 89 Look beyond the Words 90 Finding Your Invisible and Indestructible Reality 91 Connecting with the Inner Body 93...
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...sick and why grandfather died. They wonder why their wishes do not come true. Children also wonder about happiness and the beauty in nature. Because the Buddha knew what was in the hearts of children and human kind, he taught everyone how to live a happy and peaceful life. Buddhism is not learning about strange beliefs from faraway lands. It is about looking at and thinking about our own lives. It shows us how to understand ourselves and how to cope with our daily problems. BASIC TEACHINGS OF THE BUDDHA THE THREE UNIVERSAL TRUTHS One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?" During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them. 1. Nothing is lost in the universe The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our...
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...Business Ethics (Supplementary Lecture Notes) Mr. Joel C. Porras “Watch your thoughts, they become words. Watch your words, they become actions. Watch your actios, they become habits. Watch your habits, they become character. Watch your character, they beconme your destiny.” ANONYMOUS Preliminary Notions: A. Etymological: The word ethics comes from the Greek word “ethos” ,meaning : custom, a habitual way of acting character, a meaning that the Latin terms “mos” , “moris” also connote. Among the Greeks , “ethics” meant what concerns human conduct/human action. B. Descriptive: Largely a concern of cultural anthropologists and sociologists. Its task is to describe how some person, members of a culture or society address all sorts of moral issues, what customs they have, and so, how they are accustomed to behave. C. Met-ethics: Concerns itself with the meanings of moral terms: like good and bad, right and wrong, duties and rights, etc. Hence the concern is with the understanding of the use of these terms, their logical forms and the objects to which they refer. Sometimes the concern of meta-ethicist is even more fundamental: What is the possibility of moral philosophy. D. Normative: Ethics is normative, not in the way that logic is, namely. With regard to the correctness of our thinking, but with regard to the goodness of our living, the right orientation of our existence. It is a practical science, not simply because it treats human action,...
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...© Sri Aurobindo Ashram Trust 1997 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA VOLUME 19 THE COMPLETE WORKS OF SRI AUROBINDO Publisher’s Note The first series of Essays on the Gita appeared in the monthly review Arya between August 1916 and July 1918. It was revised by Sri Aurobindo and published as a book in 1922. The second series appeared in the Arya between August 1918 and July 1920. In 1928 Sri Aurobindo brought out an extensively revised edition in book form. For the present edition, the text has been thoroughly checked against all previous editions and against the manuscripts of the revised Arya. CONTENTS FIRST SERIES I Our Demand and Need from the Gita II 3 12 20 29 39 47 57 68 81 94 105 114 124 The Divine Teacher III The Human Disciple IV The Core of the Teaching V Kurukshetra VI Man and the Battle of Life VII The Creed of the Aryan Fighter VIII Sankhya and Yoga IX Sankhya, Yoga and Vedanta X The Yoga of the Intelligent Will XI Works and Sacrifice XII The Significance of Sacrifice XIII The Lord of the Sacrifice CONTENTS XIV The Principle of Divine Works XV 134 145 158 168 177 188 200 212 224 234 247 The Possibility and Purpose of Avatarhood XVI The Process of Avatarhood XVII The Divine Birth and Divine Works XVIII The Divine Worker XIX Equality XX Equality and Knowledge XXI The Determinism of Nature XXII Beyond the Modes of Nature XXIII Nirvana and Works in the...
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...19 Essays on the Gita VOLUME 19 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 1997 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Essays on the Gita Publisher’s Note The first series of Essays on the Gita appeared in the monthly review Arya between August 1916 and July 1918. It was revised by Sri Aurobindo and published as a book in 1922. The second series appeared in the Arya between August 1918 and July 1920. In 1928 Sri Aurobindo brought out an extensively revised edition in book form. For the present edition, the text has been thoroughly checked against all previous editions and against the manuscripts of the revised Arya. CONTENTS FIRST SERIES I Our Demand and Need from the Gita 3 II The Divine Teacher 12 III The Human Disciple 20 IV The Core of the Teaching 29 V Kurukshetra 39 VI Man and the Battle of Life 47 VII The Creed of the Aryan Fighter 57 VIII Sankhya and Yoga 68 IX Sankhya, Yoga and Vedanta 81 X The Yoga of the Intelligent Will 94 XI Works and Sacrifice 105 XII The Significance of Sacrifice 114 XIII The Lord of the Sacrifice 124 CONTENTS XIV The Principle of Divine Works 134 XV The Possibility and Purpose of Avatarhood 145 XVI The Process of Avatarhood 158 XVII The Divine Birth and Divine...
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