yahoo post #10

Write a general overview/summary of Judaism as presented in chapter seven of your text.
According to Huston Smith, Judaism is a religion that sought meaning and whilst on that search they ultimately found meaning in God, creation, human existence, history, morality, justice, suffering, and messianism.

Judaism found meaning in God in that the Hebrews understood God to be the "Supreme Being." The Hebrew God proved to be meaningful because it was not "prosaic, chaotic, amoral, or hostile." The Hebrew God proved not to be prosaic because the Jews viewed it as a person, it was personified. The Hebrew God proved not to be chaotic because the Jews believed that their God transcended nature, which was chaotic. The Jews believed nature was created by their God, therefore, their God ruled nature. Also, the Hebrew God gave meaning to their life. It was a constant and this provided stability during the most turbulent of times. The Hebrew God proved not to be amoral and hostile because it did not pursue mortal women for sport as the gods of Greece had done and it did not distance itself from humans or act as if humans didn’t matter as the gods of Mesopotamia had done. The Hebrew God was moral and just and very much interested in the lives of humans, to which they would exult, "Who is like you among the gods, O Yahweh?"

Judaism found meaning in creation in that where others thought life to be a curse, the Jews believed it to be a blessing. The Jews accepted all of life’s obstacles, all of life’s trials and tribulations because they believed it to be part of God’s will and if God willed it, then it couldn’t be bad. God knew better than they so whatever they had to endure must be for the good of the people. Life and all that it had to offer were not just good, it was "very" good and it was there for the taking. Their thoughts on creation would also carry over to the afterlife. If God created everything, including the human body which houses the soul, then, the human body must be good, therefore, it must have a purpose here and the hereafter. Thus, even in death the creation continues in that the body is resurrected in the hereafter.

Judaism found meaning in human existence in that they never lost sight of man’s capabilities. They were well aware of the eternal struggle man would endure. The potential for moral weakness and transgression was always there but the potential for moral strength and affirmation was always there, as well. But for the Jews, the struggle appeared to weigh heavy because of they understood that man has failed in his freedom. Man has failed in that his choices were not the choices in which God had intended and hoped for and in turn, those choices distanced man from God due to guilt. Yet, in spite of man’s missteps, God never turned his back on his creation. The Hebrew God, therefore, was a loving God and they were his children.

Judaism found meaning in history in that it gave meaning to their life as people. History is important because the Jews believed that an understanding of how one lives their life, gives one the knowledge as to why certain problems arose or how certain opportunities were made available, and why one is where one is at in this stage in life. They saw the importance of taking meaning from one’s life. Second, the Jews believed the understanding of one’s personal history gives way to the fact that one person cannot always go at it alone, they will need help at some point; that the world is what it is because of the collective action of people, not a single person Third, the Jews believed everything happens for a reason, that there is no such thing as an accident in this world. God was the one who presented the problems and opened the doors of opportunity for all. God fashioned obstacles to be overcome. God fashioned all trails and tribulations as a way for spiritual growth. Whatever one encountered, it was purposely put there by God as a way to learn a lesson God intended you to learn. Finally, the Jews understood that there are instances in life that can never be relived. That when opportunity presents itself, one must act decisively. It is decisive action is what can make or break a man and a people. It is decisive action that will resonate throughout the ages. For the Jews, God was decisive when he acted on there behalf during critical points in their history and they were decisive as a people when they heeded God’s calling to be the "chosen people." Which is why they, more than any other peoples, have"singled themselves out for responsibilities rather than privileges." He chose them "to serve , and to suffer the trials that service would often exact." God chose the Jews for a reason.

Judaism found meaning in morality in that it determined how one should interact with others. Considering that man is a social animal in that he needs others to be human, he also acts out like an animal while around others. Morality bridges this divide. The Jews compiled 613 commandments that they thought were necessary to live an orderly and social existence. The Ten Commandments targeted "four principal danger zones..., which are force, wealth, sex, and speech." In regards to force, killing within the group will only promote blood feuds which in turn divides the community, therefore, "thou shalt not murder." In regards to wealth, to accumulate and amass wealth is fine, so long as you do not steal. Stealing from others will only generate resentment and ill-feelings that potentially can spin out of control, therefore, "thou shalt not steal." In regards to sex, any sex is fine so long as you don’t have sex with someone else’s husband or wife. Having sex with someone whom is married is taboo and strictly forbidden, therefore, "thou shalt not commit adultery." Finally, in regards to speech, say what you must but never lie while under oath, therefore, "thou shalt not bear false witness."

Judaism found meaning in justice in that their prophets understood that responsibility was not just on the individual but more so on society and that society will be judged "on the justice of its social order." Justice arrived via three stages of prophethood: the Prophetic Guilds, the Individual Pre-Writing Prohpets, and the Writing Prophets. In regards to the Prophetic Guilds, prophecy was a group venture. Groups of individuals would "lose their self-consciousness in a collective sea of divine intoxication." The loss of self-consciousness convinced both the practitioner and spectator that they were tapping into the divine. In regards to the Individual Pre-Writing Prophets, individual personalities emerged. It is during this stage of prophethood that prophecy became an individual act and God used the individual as a conduit to share his concerns and revelations. In regards to the Writing Prophets, God now spoke out on "injustices that were embedded in the social fabric." The injustices God spoke of were of the sort that would cast a negative light on the nation of Israel and thus, justify God’s wrath onto Israel. In other words, Israel was not meeting God’s standards and would have to be punished. Injustice of any sort will not be tolerated by God and should not be tolerated by man

Judaism found meaning in suffering in that they came to understand their predicament as God having high expectations of them. This belief required a high degree of belief. They never stopped believing in their God, they never stopped believing that everything happened for a reason, and most importantly, they never stopped believing that they were God’s chosen people. This allowed for them to never give up in the face of crisis and to continuously move forward in spite of overwhelming odds. Whatever they had to endure, God intended it to be. Each lesson learned in the face of trial and tribulation was an experience to later be of value to the world.

Finally, Judaism found meaning in messianism because the symbol of the messiah gave the Jews hope of a better tomorrow. Yet there was some disagreement about the actual messiah. For some the messiah would be politically charged, while for others the messiah would focus on the spirituality of man. For some the messiah would be "an actual Messiah," while for others the messiah would be an agent of God. For some the messiah would restore Israel to its past glory, while for others the messiah would make Israel a utopian society. Finally, for some the messiah would continue with Hebrew history, while for others the world would be presided over by a supernatural force.

All of the aforementioned allowed the Jews to put into practice rituals that have brought more meaning to their life. The importance of the ritual, not just as a religious practice, but also as a life practice, cannot be underestimated. "Ritual scripts our actions and directs our responses." Rituals help in times of death. Rituals help when courage is needed. Rituals even help during times of celebration. For the Jew, rituals are "The Hallowing of Life".

yahoo post #9

Give a general overview of Muhammad and Islam: biography of Muhammad, main philosophical teachings, main practices, etc.
The religion and word Islam have two meanings. The first meaning is that of "peace" and the second meaning is that of "surrender." It is the religion that brings peace to the practitioner’s life once he has surrendered it over to God. Islam is a religion that continues with the revelations of Moses and Jesus but ends with Muhammad, The Prophet.

Muhammad was born in 570 A.D. in the city of Mecca in Arabia. His family was from the leading tribe, the Koreish. When he was a young boy, Muhammad was orphaned and later adopted by his uncle. When Muhammad was a young man he ventured into the caravan business. When he was 25 years old he would meet a 40 year old woman named Khadija, whom would become his wife. Fifteen years of marriage and life would pass before Muhammad’s life and the world would change. Muhammad would frequently seek quiet and alone time in a cave outside of Mecca to contemplate life’s eternal struggle since the polytheism and superstitions of his day provided no answer. Muhammad was reaching out to the one that the Meccans called Allah. It would be in this cave, during one of his vigils that he would receive his first revelation from the angel, Gabriel, "La ilaha illa ‘llah! There is no god but God!" Muhammad’s first convert was his wife, Khadija. She would be the one to convince Muhammad that what he was hearing were divine messages from God. Muhammad would continue to receive these divine messages for the next 23 years. Once Muhammad commenced to sharing his revelations with the populace of Arabia, he was met with much hostility from the leaders of Mecca. "The reasons for the hostility can be reduced to three: its uncompromising monotheism threatened polytheistic beliefs and the considerable revenue that was coming to Mecca from pilgrimages to its 360 shrines; its moral teachings demanded and end to the licentiousness that citizens clung to; and it social content challenged an unjust order." Despite the onslaught of hostility, Muhammad continued to share his revelations. In time, Muhammad would start to win over the hearts and minds of the people of Mecca, as well as the people of Yathrib, a city that was 280 miles away from Mecca. In 622 A.D., Muhammad and his followers would leave Mecca for Yathrib in what would be known as the hijra. Once in Yathrib, Muhammad would soon be given charge of the city. The city would soon be known as Medina, "the City of the Prophet." While proving to be a man capable of wearing many hats while leading Medina, Muhammad’s greatest success would be in his continuing to win over the hearts and minds of the people of Arabia. Again, this would lead to more hostility from the leaders of Mecca. Eight years after the hijra, Muhammad would march on Mecca in order to stem hostilities and to make Mecca the center of Islam. In 632 A.D., Muhammad would die as leader of all of Arabia.

According to Muhammad, the only miracle bestowed to the upon him for humanity was the Qur’an. He referred to the Qur’an as the "standing miracle." The Qur’an is the culmination of God’s revelations to humanity. The Qur’an is the "earthly center" of Islam.

The main philosophical teachings of Islam focus on four things: "God, Creation, the Human Self, and the Day of Judgement." Concerning God, Islam stresses God’s awesome power. It is God’s power that forces the believer to consider the reality that there is a right and wrong way to live one’s life; our choices have consequences in this world and the hereafter. It is God’s power that should be the deciding factor as to the kind of life we want to live. Concerning Creation, Islam stresses that God created the world and humankind deliberately. Due to God’s deliberate intentions, two things are revealed, the material world is real and that which was created is good. Concerning the Human Self, Islam stresses that humanity is innately good. If anything, humanity is guilty of forgetting its "divine origin." The Human Self has two obligations to God for his human existence, being thankful for his life and surrendering that life over to God. Finally, concerning the Day of the Judgement, Islam stresses a soul is either destined for "the Heavens or the Hells." When the day of "Reckoning" is afoot, an individual is left to judge himself before God.

The main practices of Islam are best captured in the Five Pillars of Islam. The Five Pillars teaches a Muslim to "walk the straight path." The first Pillar is the shahadah. The shahadah simply is a confession of faith in which a Muslim proclaims, "There is no god but Allah, and Muhammad is His Prophet." The second Pillars is the canonical prayer. Muslims are expected to pray 5x’s a day. The prayer is intended to put perspective back into everyday life and to express gratitude for that life. The third Pillars is the practice of charity. Those who are comfortable in life and well-off are expected to share the wealth with those that are in need. The fourth Pillars is that every Muslim is expected to observe the holy month of Ramadan. Ramadan is the month in which Muhammad started to receive his revelations from God and when he went on the hijra. During Ramadan, every Muslim is expected to fast from sun-up to sun-down. The fast is intended to teach "self-discipline. It reminds one of one’s frailty and dependence. And if fosters compassion, for only the hungry know what hunger means." Finally, the fifth Pillar is the pilgrimage to Mecca. At least once in their lifetime every Muslim is expected to visit Mecca. The pilgrimage is intended to "heighten the pilgrim’s commitment to God" and to remind the Muslim that all of humanity is a brotherhood.

In regards to the social practices of Islam, Muslims refer to the Qu’ran, which discusses four areas of life: economics, the status of women, race relations, and the use of force. Concerning economics, the Qu’ran stresses against classism and injustices against those without means to defend themselves. Capitalism is encouraged so long as compassion overrides greed and Muslims do not forget the third Pillar of faith. Concerning the status of women, the Qu’ran "improved woman’s status incalculably. They forbade infanticide. They required that daughters be included in inheritance." Also, the Qu’ran "leaves open the possibility of woman’s full equality with man, an equality this is being approximated as the customs of Muslim nations become modernized." Most importantly, it was the idea of marriage that the Qu’ran contributed to the status of women. First, marriage is a done deal once the couple has intercourse. Second, women had a say as to whether or not they wanted to marry. Thirdly, the Qu’ran allows for divorce only as a last resort and they are allowed to keep the money provided to them by their husband before the marriage. Concerning race relations, Islam does not accept any racial injustice or bigotry whatsoever. Racial equality is a fundamental practice in Islam. Finally, concerning the use of force, Islam allows for the use of force if need be. "It must be either defensive or to right an horrendous wrong," yet, stresses that forgiveness is better.

What did you find most interesting about this reading?
What I found most interesting about this reading is the sheer practicality of the Qu’ran. It’s functions as a guide to everyday life and it’s a blue print on how to be a proper Muslim.

Discuss what you got out of the two films assigned.
* I was unable to access the BBC film *

In regards to the film, Muhammad, The Prophet, I learned that there was an attempt on Muhammad’s life by the leaders of Mecca. I also learned that Muhammad married 11 different women from 11 different tribes. I didn’t know that woman’s rights in Islam were centuries ahead of their Christian counterparts. These rights included the right to life, the right to an education, to inherit, and the right to undertake business transactions. I also didn’t know that the use of veils was a practice picked well after the death of Muhammad.

In regards to the film narrated by Ben Kingsley, The documentary describes the beginning of Muslim Faith. Islam, as it turns out, is vastly is understood. Islam is interwoven with western ideals. The documentary depicts how Islam has greatly influenced the world. Islam’s driving force is faith. Islam has influenced three continents. Islam introduced medicine and the numeric system. To the west, Islam has been distorted and feared throughout history, including present day. Islam spread to the four winds. The pilgrimage, or haj, to Mecca had become a tradition in a young mans life. Baghdad was able to capitalize on its centrality. It had become a city of wealth, and home to great thinkers. It became the pride of Islam. It had beautiful architecture and it was landscaped with mosques and parks. The finest citizens and greatest thinkers gathered at "the house of wisdom." The Muslims sought knowledge throughout the world. Islam spread out throughout the world. In Cordova, Spain a great Mosque was more technologically advanced than anything Europe. In the 11th century, Christianity and Islam came to head. The Crusades would last close to 200 years. Islam proved to be resilient and flourished despite oppression and aggression.

yahoo post #8

What is Gnosticism all about and how does it compare to Eastern ideas?
Gnosticism is a belief system that aspires to have knowledge of the spiritual world, or gnosis. This would include tapping into the divine or having a direct knowledge of God. Gnosis can be broken into two forms of knowledge, that which taps into the Divine and that which reveals techniques to in order for one to be with the Divine. The goal of Gnosticism is to free the spirit from its earthly trap, the human body, in order for it to ascend to the heavens to be with the divine. The divine in the Gnostic sense is "an Unknown, Nameless God who is unchanging and immeasurable, transcending any particularity or imposition one can attribute to it." The Gnostic idea of the Divine or God is in no way related to the biblical god that is known to be the creator of all things, including man. According to the Gnostics, this god of creation is a god of the lower rung because it is creation itself that has entrapped the spirit and keeps it preoccupied from it’s true focus.

Gnosticism compares to Eastern ideas, most notably the Sant tradition, in three different areas: doctrine, experience, and ethics. In the area of doctrine, Gnosticism compares to Eastern ideas in the way that the Gnostics and Eastern religions believe in a God that is transcendent, immeasurable, nameless, indescribable. This god is The God and is separate from all other gods, including the god of creation whom the Gnostics and Sants think of as a lower god. The Gnostics and Eastern religions also believe that individuals trapped in the material and have forgotten the divine are asleep or don’t know any better. Also, the Gnostics, Hindu’s, Buddhists, and Jains, believe in the idea of reincarnation as a way to salvation. Next, in the area of experience, Gnosticism compares to Eastern ideas in that the Gnostics and Eastern religions believe that to reach God one has to move beyond the waking state of existence. The Gnostics and Eastern religions also believe in a light and sound that acts as a guide to the Divine. Furthermore, the Gnostics and Eastern religions believe that there are a variety of realms one must pass through in order to reach the Divine. These realms can be described as "spiritual topography." Finally, in the area if ethics, the Gnostics and Eastern religions compare in varying degrees, all depending on which school of thought one is referring to. Where they diverge are on issues concerning of marriage, diet, and how one must interact with his reality.

World Religions Midterm

Philosophy 15 – World Religions
Midterm

Name: Jessie Genie

Username: jessie_genieEmail Address: jgenie@lausd.net

How many posts did you complete and give me the "exact dates" of each?
1) Response to Religious Literature: Tao Te Ching (September 18)
2) Response to Religious Literature: The Wisdom of Buddha ( September 18)
3) post #7 (September 18)
4) post #6 (September 17)
5) post #5 (September 15)
6) post #4 (September 15)
7) post #3 (September 13)
8) post #2 (September 10)
9) post #1 (September 8)

What reading did you complete in this course thus far? Be Specific. What reading did you not complete? Be very specific.
Completed: When Scholars Study the Sacred, When Gods Decay, The Enchanted Land, Baba Faqir Chand (angelfire.com), Bhagavad Gita (1-3, 8, 11), Jainism (Wikipedia), Why I Don’t Eat Faces, Lions in the Punjab, The Wisdom of Buddha (1, 7, 11, 14-15), Tao Te Ching (22, 24-25, 32, 37, 49, 53, 56, 77, 79), Huston Smith (1-5)
Not Completed: Jainism Simplified (umich.edu), Jainism: Principles, Traditions, Practices (colostate.edu)

List all of the films you watched in week one, two, and three. Did you skip any films and which ones? Do you have a favorite and why?
Watched:
Week 1 Films: Huston Smith
Week 2 Films: Inner Visions & Running Trains and Baba Ji Explains Jainism
Week 3 Films: The Sikhs 1&2, The Discovering Buddhism, and Buddhism, Taoism, Confucianism in China
Did Not Watch:
Week 2 Films: Hinduism Documentary
Week 3 Films: Deepak Chopra - The Life & Teachings of the Buddha
Favorite: I really enjoyed the Inner Visions & Running Trains Video. It explains Faqir Chand’s first vision. It happened on a battlefield. I thought that to be very fitting. I particularly enjoyed the quote, "Whosoever remembers God in whatever form, in that very form he helps his devotee." This intrigues me in that God could be anywhere and anyone. For that matter, God is everywhere and everyone.

What field trip did you complete?
I have not yet completed this assignment.

Did you complete any extra credit in the course thus far?
No, I have not completed any extra credit in the course thus far.

1. Imagine that you were asked to create you own "new" religion. How would you ensure its overall success?
If I were to create a "new" religion, I could guarantee its success by ensuring it contained each of the seven dimensions of religion as defined by Ninian Smart. To begin with, my religion would contain some sort of mythical dimension to it. By doing so, I would need romanticize my religion’s origins and exploits, as well as litter my religious message with symbolism that is easy to grasp onto and will be easily identifiable to my new religion. It would give my religion some veracity and spiritual weight as to it importance in the practitioner’s life. Next, I would have to incorporate what Smart referred to as the ritual dimension and the experiential dimension. This is necessary because it is through the rituals that the practitioner connects to God or the sacred. Once this connection is made, it is the experience that allows the practitioner to revel in that connection to God or the sacred. I would have to develop what Smart calls the doctrinal dimension. Doctrine is very important to religion. This will determine whether or not my new religion has anything to offer the populace. This will be the spiritual weight of my religion. Next, I will have to insure that my new religion also has a solid moral code of conduct. This is what Smart called the ethical dimension. This will determine conduct amongst the practitioners in times of prayer, congregation, in private, and while in social settings. This carries over to what Smart calls the social dimension. This will bring about a sense of community amongst the practitioners of my new religion. Finally, I will have to make my new religion tangible. This is what Smart referred to as the material dimension. This will include a place to worship, the clothing worn by the religious leaders, the books from which we worship, and anything used during the rituals.

Smart’s seven dimensions would be encapsulated in what Susan Blackmore refers to as the meme theory. According to Blackmore, memes are the ideas that humans have. They are the ideas that have outlasted other ideas and have been passed forward to other human beings because they have some value to our existence. This is what I would hope would happen with my new religion. That it catches on with the populace and spreads like wildfire. To do so, I would have to insure that the meme pertaining to my new religion taps into "basic human needs/desires and fears" and is "relatively simple to be easily spread."

Lastly, to insure the survival and success of my new religion, I have make the transition from cult status to a full fledge religion. Although cult is defined as "a new religious movement," the negative connotations of the word cult still remain in the public psyche. One way to be perceived as a religion rather than a cult is to cultivate an image as a helpful group. To do so, my new religion would "tend to rely more on spiritual technique than a leader’s personality, to be non-literalistic, to acknowledge spiritual growth as a lengthy process with multiple levels to it, and to shy away from millenarian concepts and in-out group arrogance."

2. Will religion die? If so, why?
To determine whether or not religion will die, let us consider the explanations as to the origins of religion. There are the biological, theological, anthropological, psychological, sociological, and egotistical explanations. Yet three stand out more than others and they are the biological explanation, the theological explanation, and the anthropological explanation. The biological explanation posits that religion is inherent in our being, that it is a result of our neurology. In this essence religion will never die out because we need it to survive and to give our life meaning. The theological explanation posits that religion was bestowed upon a few chosen ones by God to be shared with the rest of humankind. In this instance, it will never die as well because if we listen to those that are sharing the message, then there indeed has to be a God. If will allow his message to die, we then allow God to die. No one wants to be responsible for the death of God. Finally, the anthropological explanation posits that religion sprang out of animism and magic. Animism accounted for the plurality of gods at the dawn of man’s rise and magic played are role due to man’s lack of scientific knowledge. On the other hand, we must also decide what religion is if we are to determine whether or not it is possible for it to die. According to Mircea Eliade, religion is an experience of the sacred, to German Philosopher Rudolph Otto it is the experience of the "Wholly Other", to theologian Paul Tillich it is the "ultimate concern" of one’s existence, to W.C. Smith it is an "cumulative tradition, and to Ninian Smart, religion is "an organism with seven dimensions." Five academics, five definitions. In each instance religion is tied to man’s sense of identity. "What this means for the future of religion is significant: religion will endure."

Religion has always confronted its demise at some point or another due to the secularization of society. Yet, it has endured. Why? Anytime there is a rise in secularization, religion finds a way to fight back and attract the populace. How? Because man needs social interaction. Secularization tends to isolate man. When secularization is at its peak, society will see an increase of sects, cults, and conservatism. Take the baby boomers, for example. This was the one generation that had seriously reconsidered it views on traditional religion. Boomers embraced Eastern philosophies, embrace holistic view points, and focused on self-actualization. Yet, more and more boomers returned to the religion of their youth or some other form of traditional religion. This trend shoots down Peter Berg’s secularization thesis, which posits that religion will eventually die out because of secularization.

Religion will never die out. It has survived these many thousands of years, thus proving its resiliency. It may appear as if it is going to die but it is really evolving. Religion is never static. It changes as those who believe in it change. Due to the other aspects of what religion has to offer aside from God, religion will always be in demand.

3. What is the "social function" of religion according to sociologists of religion?
The social function of religion according to German sociologist Georg Simmel is that religious belief amongst the populace gives the society its structure or cohesion. That the laws dictated by religion are absolute laws in which the populace should abide by. In fact, Simmel say that "Without religion, society would not exist, since religion serves as the integrative source for it." Simmel thinks this way because of religions ability to amass large groups to believe in the importance of unity. It is the belief system that brings them together but it is the festivals, holidays, and rituals that keeps them together. The exact same thing that brings them together and keeps them together is what promotes trust amongst the populace. Without the trust, without the belief, society will be left in chaos.

The social function of religion according to Bryan Wilson is somewhat familiar to Simmel’s position. Wilson posits that religion’s main purpose is to give the populace "a sense of hope" but thinks that it’s more important contribution is that of a social bond. God is the example and the law for society. Those that believe in God will adhere to God’s example and obey his law because it is what is best for society. Those who follow God’s example and live according to God’s law have this in common with others who follow his example and live according to his law. This is the social bond. Like Simmel, Wilson thinks that without the belief in God and what he stands for in regards to society, society itself will crumble and bel left in chaos.

The social function of religion according to Max Weber and Mark Juergensmeyer is religion’s ability to enact change on society via social movements. According to Weber, religion is responsible for the notion of what was best shared by Ghandi, "Be the change one wishes to see in the world." When one wants see change, they must become it; they are forced to work hard on themselves if they want to make any difference in this world. Also, it is important to not get caught up in the madness that everyday life offers. This, in turn, produces examples of the self-control that is required to affect change with the community.

To conclude, the overall function of religion according to sociologists is to bring about social unity or cohesion and to affect change upon the community at large.

5. Discuss the history and beliefs of Sikhism. Compare and contrast the "Singh Sabha," or Orthodox view of Sikh history, with the work of W.H. McLeod, the world’s greatest scholar on the Sikh religion.
The religion of Sikhism was founded by Guru Nanak, a philosopher grounded in the Sant tradition, during the 16th century. Guru Nanak was the first of Ten Sikh Gurus prior to the splintering of the religion due to the disapproval of individuals who were appointed as Gurus and the various turns to militancy in attempts to stave off oppression. The first ten Gurus are acknowledged by traditional Sikhs.

The final Sikh guru, as acknowledged by traditional Sikhs, Guru Gobind Singh, is the guru most responsible for Sikhism continuing towards a world religion. It is under Guru Gobind Singh the Sikhs took up arms against their oppressors. This decision proved to be costly, yet it was a blessing in disguise. As a result of Guru Gobind Singh’s decision to take up arms, his four sons were all killed in combat. Thus guaranteeing that Guru Gobind Singh would not have a human or bloodline successor. Instead, Guru Gobind Singh displayed his genius by making the Adi Granth a living guru, thus, transforming the Sikh holy book into Guru Granth Sahib. Guru Gobind Singh is also responsible for the creation of the community of the pure (Khalsa) which was intended to dictate Sikh behavior and enforcing the Sikh code of conduct (Rahit), which included the Five K’s. The Five K’s are kesh (not permitted to cut your hair and must be wrapped in a turban), kara (the wearing of a bracelet that distinguishes you as a Sikh), kanga (having a comb at the ready within your turban), kirpan (the bearing of a sword), and kaach (wearing cotton briefs).
After years of warring with their oppressors, Sikhism was nearly destroyed due to factionalism. This would end in 1799, some 91 years after the death of Guru Gobind Singh. Under the rule of Ranjit Signh the Sikhs would become a unified people and a political force. During Ranjit Singh’s rule, an new era of Sikhism began, the Sikh Raj, and it would last for half a century. Ranjit Singh ruled until his death in 1839. After Ranjit Singh’s death, Sikhism still flourished.

In 1845, the British entered the Punjab because they were afraid the Sikh Raj was becoming to powerful. In their efforts to sway the hearts and minds of the people of Punjab from the Sikh Raj, the British managed to gain the allegiance of many Sikhs by making major improvements to the Punjab infrastructure. This would prove to be a coup for the British. Sikhs would serve in the British army and help the British army quash any Indian uprising. Interestingly enough, it would be under British rule and encouragement that Sikhism would ground itself in what Guru Gobind Singh initiated some 150 years prior. "The British insisted that Sikh soldiers wear the five k’s and swear an oath of loyalty to the Guru Granth Sahib" and encouraged them "to observe the Khalsa." This gave Sikhs everywhere a true sense of identity. In 1873, the Singh Sabha was formed. "This society was organized to revive interest and preserve identity in the Sikh tradition."

The Sikhs believe in one God. Their tradition stems from the Ten Gurus. They practice meditation as a form or prayer and repeat God’s name during meditation. They believe in the concept of reincarnation and that one must aspire towards moksha to escape the cycle of life and death. They don’t believe in any kind of stratification whatsoever, thus, rebuking the caste system or gender roles. Orthodox Sikhs adhere to the Khalsa.
Captain Singh’s account of Sikh history is much more sympathetic than that of W.H. McLeod. His is a reflection of love and pain, whereas, McLeod’s is strictly that of an academic.

6. Discuss the "Theory"(main philosophical ideas of self, god, world, other, etc) of Hinduism and the "Practice" (religious actions, social ramifications, etc) of Hinduism as Huston Smith presents in his text. Also, based on the reading and the Film, do you think it is fair to say that there is such a thing as "Hinduism?" Explain.
In theory, Hinduism individuals are different in the lives they live and the stages of life in which they live. Hinduism divides life into four stages, that of student, that of householder, that which is retirement, and that which is renunciation. The first stage, that of the student, is akin to an apprenticeship or on the job training. The student will learn from a teacher what is needed to move forward in this lifetime. It is hopeful that the student will take the knowledge and apply it to his life. The second stage, that of the householder, is where the student partakes in "the first three human wants." He becomes husband, father, and provider to his family, he finds a job that is fulfilling, and he earns the respect of the community by being a productive citizen of society. The third stage, that of retirement, is a time where the man can now partake in his spiritual yearnings. Finally, the forth and final stage, that of renunciation. Here the man understands that God is everywhere.

The Hindus view of God is that God is you, your reality, and all there is. God is everything and nothing. In essence, God is beyond words and description. Yet, if we had to describe God, it would be different from person to person. For this reason, Hindus have two ways of approaching God, either with attributes (personal) or without attributes (transpersonal). This in turn determines how God interacts with the world. If God is with attributes, God is the creator and destroyer of all there is. If God is without attributes, God is not affected by the imperfections of man and is not deliberate in his omniscience.

Hindus view the universe as that which functions according to law of karma. Although the introduction of the soul is unknown, it’s function integrate itself back into God’s presence. This is done through the process of reincarnation. As a soul works it’s way up the spiritual evolutionary ladder it draws itself closer to God. Each new lifetime is different from the previous because of the accomplishments or failures of the previous lifetime. Therefore, life in the universe is strictly that of personal responsibility. In the karmic cycle, or life in the universe, there are no victims. Moksha is the only way to escape the karmic cycle.

The Hindus view of life is determined by karma. Thus, individuals are destined to be Brahmins, managers, producers, or workers. The first three are thought to have been born and reborn at least two times, whereas, the workers are thought to be souls that are born to this world for the first time.

In practice, concerning religious actions, Hinduism utilizes four methods of yoga to reach God. They are jnana yoga, bhakti yoga, karma yoga, and raja yoga. Those who are reflective practice jnana yoga. Jnana yoga changes the practitioner from one that knows to one that is what it knows. Jnana yoga has three stages the practitioner must pass. The first stage is hearing, which listening to the saints, sages, and scriptures of the past and present. This is intended to introduce the practitioner that he is Being itself. The second stage is thinking, which is reflecting on one’s use of everyday language. This is intended to make a distinction between person and personality, self and transient self. Finally, the third stage is shifting from "I"to one’s abiding self. Better yet, to see oneself in third person. At this stage, one becomes what they have always been in their heart. Those who are emotional practice bhakti yoga. In bhakti yoga, the way one feels is much more important than the way one thinks. In bhakti yoga the practitioner is married to God. God receives all the love and devotion one has in their heart. Here, God is the focus. All love is to on God and nothing is left for self. When practicing bhakti, one do so by practicing japam, or the repetition of God’s name, the recognition of the various forms of love one can have, and the worshiping of one’s chosen form, or ishta. Those who are active practice karma yoga. Karma yoga focuses it’s energy on working towards God, doing work that brings you closer to God. This requires thoughtful and loving action from the practitioner. In essence, the practitioner is mindful of their work. Everything done, works towards is done so in the glory of God. Those who are experimental practice raja yoga. Raja yoga’s intent is to remove the four layers of self. The first layer is that of the body. The second layer is that of the consciousness. The third layer is that of individual history. In the West we refer to these three layers as the id, ego, and superego. The fourth and final layer is Being Itself, or that which is one with the eternal. To remove these four layers the practitioner much look into the deepest recesses of one’s self until he realizes that he is nothing or no-thing, only one with all that is.

The social ramifications of practicing Hinduism lead us to what the Hindus call the Stations of Life, or the Caste System. According to Hinduism, there are four stations in life. At the bottom is the worker, he is a student in life and has yet to be "twice born." He is the individual who still revels in instant gratification and has yet to understand the bigger picture. The following three station in life have at least been "twice born." Next are the producers. He produces the goods that society needs. Then there is the administrator. He manages other people during work or work related projects and has a talent for capitalizing on his workers talent. Finally, there is the Brahim. He is a spiritual leader and is close to ending the cycle of life and death.

7. Explain the "differing schools of thought" within Buddhism and how they arose. What are the similarities and what are the main differences of each?
There are three "differing schools of thought" within Buddhism, they are the Mahayana which is also known as the Big Raft, the Hinayana, or Theravada, which is also known as the Little Raft, and the Vajrayana which is also known as the Diamond Raft. The Mahayana and Theravada came to be after the Buddha’s death in an attempt to answer questions that have always divided mankind. First, the Mahayana. The Mahayana is the people’s religion. In it, the Buddha is deified. Salvation comes by way of the Buddha or by the efforts of the monk’s. Compassion is not an inherent quality, it is a quality that must be nurtured through hard work. Prayer is a part of worship. Mahayana’s are liberal. Next, the Theravada. The Theravada believe salvation rests within the individual, there is not God that will save you. Wisdom is the key to enlightenment and compassion is an inherent quality. Monastic life is the way to tap into your inner Buddha. Buddha is not a God, he was a teacher and a sage. Monks meditate rather than pray. Theravada’s are conservative. Finally, the is the Vajrayana. Vajrayana came to be in response to Mahayana deifying the Buddha. The Vajrayana believe that nirvana can be attained in this lifetime if one has the resolve to "realize Buddha’s wisdom and compassion." One has to maximize to their fullest all the energies they possess. Vajrayana practices Tantra as way to tap into the energies we are trying to release. This is done so by way of mantras, mudras, and mandalas.

8. Discuss in full Jainism and then compare/contrast it with one of the Indian religions (Sikhism, Buddhism, or Hinduism) we have investigated this term.
Jainism is an ancient religion out of India that believes all living things possess a soul, thereby making all life equal. No one life is valued above the other. In fact, Jainism is the only religion that emphasizes vegetarianism as a form of religious practice. Jainism is a religion based on a true sense of ahimsa. Jainism encourages it’s practitioners to develop their innate wisdom and to exercise self-control both physically and mentally, thereby, making each and every individual responsible for their spiritual fate. The intent of Jainism is to liberate the soul from the cycle of transmigration and attain moksha.

Jains do not necessarily believe in God as an omniscient being who created all things but they do believe in the idea of God. According to Jainism, God lives in all of us, God is all of us. Better said, Jains believe we all have the potential to be God-like. This can only happen when a soul has liberated itself from the cycle of transmigration and has attained moksha.

Jainism is a religion based on rationality. According to Jain philosophy, there is no absolute truth. Truth is relative to the issue at hand. Positions and viewpoints are best viewed from multiple perspectives. This prevents the development of bias or the reliance of absolutism.

Jains believe that the whole of creation is infinite. That the cosmos itself has no beginning or end. According to Jainism, time is divided into two equal, yet, distinct cycles, a progressive cycle (Utsarpinis) and a regressive cycle (Avsarpinis). Each cycle is then broken into six unequal cycles (Aras). During the progressive cycle, the world is thought to progress in all areas of life, whereas, during the regressive cycle the world is thought to regress in all areas of life. When each cycle is complete the process begins again. This is an never ending process (Kachakra).

Jains believe in Tirthankaras, or individuals who have rediscovered the way to being a pure soul. Tirthankaras have shed themselves of karmic baggage and are considered to be role models or religious heroes. The Jains believe that there were 24 tirthankaras it total.
According the Jain code of conduct, each of its practitioners are working towards making this their last lifetime in the transmigration cycle. What is expected from this lifetime is a life of non-violence (Ahimsa), telling the truth at all times (Satya), you can’t steal (Achaurya), celibacy (Brahmacharya), and no attachments to the material world (Aparigraha). Of course, being the rational minds that they are, Jainism expects its monks and nuns to fully practice the code of conduct, whereas, it expects the layman to practice it on a limited basis.

When compared to Buddhism, one recognizes immediately that both Jainism and Buddhism think that every individual is responsible for their spiritual fate. Both stressed the importance of developing a wisdom in order to escape the cycle of life and rebirth. Buddhism’s Eightfold Path is similar to Jainism’s code of conduct in that it is a guide to how to live your life. Both are rational in their approach to reality. They differ in that Jainism believes in the idea of God and Buddhism does not.

9. Discuss the main tenets of Taoism as presented in your text. Explain how these teachings can apply to the modern world &/or to your own personal life. Next, discuss the main tenets of Confucianism as presented in your text. Apply these to the modern world &/or to your own personal life. Finally, briefly compare/contrast these two traditions.
The three main tenets of Taoism are the three meanings for the concept of Tao or the spirit of Taoism. The first definition of Tao refers to the "way of ultimate reality." Lao Tzu, the originator of Taoism, described this first definition of Tao as that which cannot be comprehended. It is infinity. It is the beginning, middle, end. It is everything. The second definition of Tao is addressed as the "way of the universe." Lao Tzu implies that spirit is what drives all things. Finally, the third definition defines Tao as the "way of human life." This is in regards to man working with the flow that is the "way of the universe." Said differently, when man stop fighting and just lets go. Lao Tzu also gave three meaning to what he referred to as the power of Taoism or Te. Te is addressed through three different schools of thought. Taoism’s values are that it is reflective in nature and thus self-empowering for the practitioner.

The teachings of Taoism are applicable in my life in that I am reminded that there is a way to interact with the universe and that it is I who must do it. I am responsible for my actions in the way of human life. Therefore, it is my responsibility to get in touch with that which immanent If I am able to so, my life will be so much more enriching and drama free.

Confucius’ main tenets consisted of five ideas. Confucius’ first idea was that of jen or how two people should interact with one another. For Confucius, this was his most important tenet. His second idea was that of chun tzu or the importance of making others feel at ease. Chun tzu was Confucius’ ideal of the superman. Chun tzu is what every person should strive towards. Confucius’ third idea is that of li. Li has two meanings. The first meaning is that of propriety or the way people should act or do things. This covers how someone should act in public, that a person should always act in moderation, how someone should adhere to their roles in relation to parents, marriage, siblings, friends, and subordination. This ties into the importance of filial piety and respecting your elders. The second meaning of Li deals with rite or ritual. It is the blueprint of your life. Confucius’ fourth idea is te or how someone should lead other men. Confucius believed that individuals need to be encourage to be lead. Leaders should lead by example, thus, earning the respect of those they will lead. And finally, Confucius’ fifth idea was that of wen or importance placed on the arts. Confucius believed that the arts had an unlimited impact on how the state or country is perceived by others. If a book is to be judged by its cover, then the arts have a very important role as to how others will view your culture.

The teachings of Confucianism are applicable in life in that addresses ways in which I can make my life easier. Why? The tenets deal mainly with human interaction. It’s aim is to promote social harmony. In today’s world, we could use a little more social harmony because all there ever seems to be is conflict. Confucianism aims to correct the interaction of two and take it to interactions at all levels. This is important to me because I inhabit all roles identified by Confucius. I am a son, brother, employee, guardian, lover, and so forth. I aspire to be chun tzu in facets of my life.
Confucianism is focused on political and social harmony. It emphasizes human interaction, hierarchal structures, and filial piety. Taoism is focused on the health of the human body. It’s concern is tapping into the Tao of the individual and properly utilizing the individual Te. Confucianism looked to the past for answers. Taoism looks within for answers. Confucianism maintains order. Taoism encourages impulsiveness. Confucianism is focused on man. Taoism is focused on the spirit of man.

10. Which religion thus far and which "school within it" has most impressed you? Explain.
The religion that impressed me most was Jainism. I appreciate their view that all living things has a soul. This is a position I agree on. I especially was impressed that they take this to heart in that it’s mandatory for the practitioners to be vegetarians. They definitely practice what they preach. I, too, have flirted with the idea of vegetarianism for the same reason. I try in my life to not harm anyone or anything. I try my hardest not to kill bugs and when I think I have to, I apologize before doing so. I also can appreciate their stance on God. I don’t believe in God as an omniscient being but I do believe in the idea of God. This stance has allowed me to be much more tolerant of others positions. Also, it has opened my eyes to the fact that God is everywhere and everything. I appreciate Jainism’s view that every individual is in control of their life, both here and the in the afterlife. I, too, think that we steer the course even in the hereafter.

Field Trip Response

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Response to Religious Literature: Tao Te Ching

Chapter 22
Whatever it is that you want from this life, become the exact opposite. What is needed is an understanding of the opposite end of the spectrum from which you stand. Once you have a knowledge of both ends of the spectrum, you then have a knowledge of what is truly acceptable behavior. This understanding will allow the real you to be seen.

Chapter 24
Foolhardiness, braggadocio, conceit, pompousness, and the like are unsavory characteristics to possess. The Tao does not permit the aforesaid.

Chapter 25
That which is, is nameless. All that is, comes from that which is nameless. Heaven, Earth, and Humankind all come from that which is nameless. Each is dependant upon the other. The Tao is self-reliant. It is the beginning, middle, and end. It is infinite.

Chapter 32
The Tao just is. Everything begins and ends with the Tao. Once you know this and accept this, life becomes much more simple and has much joy. Some things aren’t meant to be understood. The Tao is such a thing. Just know that it is and believe in it.

Chapter 37
True action requires no action. The Tao acts by not acting and remains all powerful in doing so. It is the irresistible force and the immovable object. Believe in the Tao and everything will fall into its place. If you choose not to believe, the power of the Tao will prevail regardless.

Chapter 49
Those that are tapped into the Tao, work from the Tao. They are a part of the infinite. They understand all, treat all equally, and act from the good. The rich and the poor, beggars and thieves, liars and the self-righteous are given understanding, treated with equality, and given a fair shake. This is the way of the Tao.

Chapter 53
The one thing that would prevent me from following the Tao would be my pride. It is my pride that prevents me from tapping into the infinite. The Tao requires much effort on my behalf. My pride wishes me not to work. My pride wants me to have everything but it doesn’t want to put in the work to get. My pride wants instant gratification, not long term investment. There are no shortcuts to the Tao.

Chapter 56
There is never a need to boast. Just knowing that one is following the Tao is knowledge enough. One understands this once they have practiced meditation. Through meditation one learns that what one thinks is real is really not. One who meditates has tapped into the source. For them, this is knowledge enough. They are beyond reproach.

Chapter 77
The Tao does not work the way humankind works. The Tao works in the exact opposite of what man does. Humankind is not beyond reproach, the Tao is. Humankind errs daily, the Tao does not. Where humankind takes, the Tao gives. This is the way of the Tao.

Chapter 79
The problems of the world will never be solved because man inhabits the world. Thus, the Tao has no expectations of humankind. But for those who choose to pursue the Tao, those who follow the Tao, the Tao ensures they are treated rightly.

Response to Religious Literature: Wisdom of Buddha

The Twin Verses –CANTO I
Everything starts in your mind. Your thoughts are your reality. If one is negative thinker, he will bring about negativity in his life. Conversely, the same can be said if one is a positive thinker. This includes how one feels, as well. If one is filled with hate, his life will be miserable. Conversely, the same can be said if one is filled with love. We are the captains of our ship. We either sink or float, it all depends on our psychic harmony. This will continue with us past this life time. Those who understand the nature of mind do everything they can to lighten the load, those who don’t understand sink. You are what you think you are. When thought of in Western terms, your thoughts bring about actions, thereby, you are what you sow.

The Holy One – CANTO VII
The Holy One is the individual who has no karma, the one who has reached the end of the cycle of life and rebirth. He has reached Nirvana. This individual has forsaken all of life’s attachments, physical and psychic. The Holy One grasped The Four Noble Truths and walked down The Eightfold Path and accepted The Three Marks of Existence. We are reminded that we, too, can be a Holy One.

Old Age –CANTO XI
From the moment you are conceived you are destined to die. This is an indelible fact. So why fool yourself with good times, fancy clothes, jewelry, toys, and the whole lot. He who has the most toys does not win. Nothing in this world is yours, not even your body. This is why it is important to begin your spiritual quest very young. Do so now that when you are much older you will have the wisdom enough to let go rather than having the ignorance of holding on. Become one of self-discipline before it is too late. Acquire the knowledge now that way you will not become one who does not learn from the past and is destined to repeat it.

The Enlightened One – CANTO XIV
Those who are Enlightened are in a place most will not understand. They have traveled a path that required endless effort and selfless devotion. They were able to see beyond this world and never lost sight of what is at the end of the tunnel. They allowed their minds to be clear of negativity and hate. They aspired to be a Holy One. They acquired the knowledge young and did not fear death. They have escaped the cycle of life and rebirth and reached Nirvana.

Happiness – CANTO XV
Be careful of the company you keep. Let me see your friends and I will tell you who you are. If one is to be happy, one needs to be around happy people. If one is to be a positive person, one has to be around positive people. What we gain from surrounding ourselves with happy, positive people is not just a happy, positive life but a knowledge of what we don’t want in our lives. A knowledge of what we don’t need in our lives. That knowledge brings about a joy in us because it validates the life we have chosen in realizing The Four Noble Truths and embracing The Eightfold Path.

yahoo post #7

Discuss Confucius’ main philosophical ideas and the Confucian Project
Confucius was intent on revitalizing all of Chinese society. He wanted to promote political and social harmony across China. Confucius’ main philosophical ideas were geared towards this end. He fashioned his ideas in response to two schools of thought, that of the Realists and Mo Ti. The Realist thought force was the answer and Mo Ti thought love as the answer. Confucius knew
that force would not change anything and love was very unrealistic. To arrive at an answer in response to the Realists and Mo Ti, Confucius looked to the past. Confucius wanted to fashion a new kind of tradition for China. This look to the past would make up his philosophical ideas.

Confucius’ philosophy consisted of five ideas. Confucius’ first idea was that of jen or how two people should interact with one another. For Confucius, this was his most important philosophical ideal. His second idea was that of chun tzu or the importance of making others feel at ease. I adhere to this thought process, when visiting my home, it is not my job to make you feel at home, it is your job to make me feel at home. This is what I think Confucius had in mind with chun tzu. Confucius’ third idea is that of li. Li has two meanings. The first meaning is that of propriety or the way people should act or do things. This covers how someone should act in public, that a person should always act in moderation, how someone should adhere to their roles in relation to parents, marriage, siblings, friends, and subordination. This ties into the importance of filial piety and respecting your elders. The second meaning of Li deals with rite. Confucius’ fourth idea is te or how someone should lead other men. Confucius believed that individuals need to be encourage to be lead. Leaders should lead by example, thus, earning the respect of those they will lead. And finally, Confucius’ fifth idea was that of wen or importance placed on the arts. Confucius believed that the arts had an unlimited impact on how the state or country is perceived by others. If a book is to be judged by its cover, then the arts have a very important role as to how others will view your culture.

The Confucian Project is Confucius’ implementation of his philosophical ideas. It is his attempt to transform the Chinese society. In Confucius’ grand scheme of things, the individual becomes the change Chinese society needs. When coupled with other individuals, change will spread like wildfire. The change starts with the individual. The individual impacts the family. The family impacts the community. The community impacts the state. The state impacts the world. It is all paid forward.

Discuss Taoism’s main philosophical ideas and Taoist values.
Taoism is a philosophical thought originating to an ancient Chinese philosopher by the name of Lao Tzu. Lao Tzu believed that all of humankind was genuinely good. His philosophical ideas are captured in the book, Tao Te Ching.

The Tao Te Ching gives three meanings to what Lao Tzu referred to as the way or Tao. The first definition defines Tao as the "way of ultimate reality." Lao Tzu described this first definition as the Tao that cannot be comprehended. It is infinity. It is the beginning, middle, end. It is everything. The second definition defines Tao as the "way of the universe." Lao Tzu implies that spirit is what drives all things. Finally, the third definition defines Tao as the "way of human life." Lao Tzu also gave three meaning to what he referred to as power or Te. It is the Te that has splintered Taoism into three different schools of thought: Philosophical Taoism, Religious Taoism, and the Taoism that wants more ch’i.

Taoism’s values are that it is reflective in nature and thus self-empowering for the practitioner. In regards to Philosophical Taoism, it’s main philosophical ideas pertain to matters of knowledge. Philosophical Taoism believes knowledge is power. They believe that when one has knowledge or wisdom, one will be better prepared to live a conservative life. A life that is not rife with drama or conflict. No drama in one’s personal life and no conflict with one’s reality. Philosophical Taoism prescribes wu wei as the way to live one’s life. This in essence it to live peacefully.

Compare and contrast these two Chinese philosophies.
Confucism is focused on political and social harmony. It emphasizes human interaction, hierarchal structures, and filial piety. Taoism is focused on the health of the human body. It’s concern is tapping into the Tao of the individual and properly utilizing the individual Te. Confucism looked to the past for answers. Taoism looks within for answers. Confucism maintains order. Taoism encourages impulsiveness. Confucism focused on man. Taoism focused of the spirit of man.

yahoo post #6

Utilizing Smith’s material on Buddhism, discuss the main basic Buddhist teachings / concepts and how Buddha arrived at them.
When Siddartha Gautama uttered the words, "I am awake," he became the words he had spoken, he became Buddha. Although his father tried his best to ensure his son would remain "in the world," it was fated that Siddartha would become Buddha and Buddha would redeem the world. Siddartha became Buddha after traveling many roads on his quest for truth. At first he sought out religious leaders, then he became an ascetic, and finally he became a yogi mystic of sorts. Buddha’s story begins where Siddartha’s story ends, at the Bo tree. After intense meditation and temptation from Mara, Buddha awoke enlightened and arrived at The Middle Way.

Buddha taught that the way to enlightenment first starts with knowing The Four Noble Truths. First there is dukkha. Dukkha is the belief that suffering is the cause of all life’s troubles. The cause of suffering is our need for attachment. Attachment to life, health, youth, love, and material possessions. Next, there is tanha. Tanha is the seeking of pleasure for one’s own self. Simply stated, selfishness. Tanha is, therefore, responsible for dukkha because it is our selfishness that causes our suffering. The third Noble Truth posits that once we understand our role in our suffering, i.e. selfishness, we will be relieved of the suffering our selfishness creates. Finally, the Fourth Noble Truth is The Eightfold Path.

Buddha prescribes The Eightfold Path as Noble Truth four as a guide to end suffering. The Four Noble Truths is meant to identify why we are in a spiritual funk and The Eightfold Path is the guide to get us out of that malaise. Although there are eight steps Buddha intended us to follow, Smith points out that there is an inferred ninth step and it is in fact the unspoken first step, right association. Right association simply means to be sure you are following someone who has all ready traveled down the path; be sure you have an excellent example to follow when starting out. With that said, The Eightfold Path begins with right knowledge. This step begins where The Four Noble Truths end. Right knowledge is the fourth noble truth. Next is right aspiration. Right aspiration is simply what we truly want from this life. It’s a decision that needs to be made by the one seeking enlightenment as to whether or not they want to pursue this for all the right reasons. Then there is right speech. Simply, be mindful of your words. Be careful of the things you say because they may come true. Once conscious of our words, then concentrate on speaking truthfully. Next is right behavior. Right behavior is also known as the Five Precepts of Buddhism. The Five Precepts are do not kill, do not steal, do not lie, and do not be unchaste. In Buddhism, the aforementioned are the equivalent to the Ten Commandments. Then is right livelihood. Right livelihood is either being a monk or finding work that contributes to all of society. Next is right effort. Right effort is exactly what is implies, doing what is morally right. Then there is right mindfulness. Right mindfulness is to be aware of one’s thoughts and one’s actions. To understand that our emotions and moods are not real and have no real baring on our reality. Right mindfulness implies that one is in tune with all there is, starting with one’s own self and how that self interacts with its reality. Finally, there is right absorption. Right absorption is how one contemplates on the aforementioned on a daily basis. It is the reminder as to why one has chosen to travel down this path.

After Buddha realized The Four Noble Truths and embraced The Eigthfold Path, Buddha arrived at the basic concepts which drive Buddhism. The basic concepts are the Three Marks of Existence. The first mark is that the world consists of suffering (dukkha), the second mark is that we have no real identity (anatta), and the third mark is that nothing is permanent (annica). We must accept these if we are to achieve nirvana. Nirvana is the goal of all Buddhists.

In what way is Buddhism similar to Hinduism and in what way very different?
In comparing Buddhism and Hinduism one will see more differences than similarities. First the similarities. Buddhism and Hinduism shared commonalities in their reverence for all creatures in existence, the practice of not killing animals for fun, and allowing all believers to worship regardless of social status. Also, Siddartha practiced a form of meditation similar to raga yoga on his way to becoming the Buddha and like Hinduism, Buddhism believes in the concept of reincarnation. Now the differences. Unlike Hinduism, which had Brahmin as religious leaders, Buddhism has no religious authority to save your soul. In Buddhism there is no rites or practices. There was worshiping of trinkets or prayers to gods. Buddhism encourage the questioning of authority. Because Buddhism was a new religion, it was not weighed down by customs and rituals. Buddha encourage individuals to make up there own mind about what he had to offer rather than them just taking him on his word. Buddhism put salvation, for lack of a better word, strictly in the hands of the practitioner. He wanted the practitioner to experience what he was offering. Buddha put an end to Hinduism fatalism. Buddhism stated that one can escape the karmic cycle in this lifetime if one was willing to put in the work. Finally, Buddhism did not deal with the otherworldly.

Why does Smith think that Buddhism died out in India, the land of it birth, but Hinduism did not?
Smith thinks that Buddhism died out in India because Hinduism simply swallowed up Buddhism. Where Hinduism accommodated this new religion, Buddhism just started to sound like the existing religion.

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Briefly discuss the "evolution" of Sikhism from Guru Nanak to present day.
The religion of Sikhism was founded by Guru Nanak, a philosopher grounded in the Sant tradition, during the 16th century. Guru Nanak was the first of Ten Sikh Gurus prior to the splintering of the religion due to disapproval of appointed Gurus and turns to militancy. The first ten Gurus are acknowledged by traditional Sikhs.

Guru Nanak was a mystic who lived during a time of relative peace. He founded a religion comprised of ideas taken from Hinduism and Islam, started a community where they were free to worship as they chose and grounded in hard work, and focused on attaining liberation of the soul (moksha). Following Guru Nanak was his disciple, Guru Angad.

Change occurred under Guru Amar Das. Guru Amar Das was the first Guru to challenge the caste system of India. Guru Amar Das believed that everyone was entitled to pursue moksha. Also, under Guru Amar Das, the previous Guru’s teachings and oral history were compiled as a form of reverence to the past and to be used later as the initial beginnings of the Adi Granth, the Sikh’s holy book. Guru Amar Das’ son-in-law, Guru Ram Das, followed. Guru Ram Das is responsible for the development of the city, Amritsar.

Following Guru Ram Das was his youngest son, Guru Arjan. This upset Guru Ram Das’ eldest son, Prithi Chand, and led to the first splintering of the Sikh religion. It is under Guru Ajan that the Adi Granth comes to fruition and the Golden Temple (Hari Mandir) is built. It is during Guru Arjan’s time that the Sikh faced persecution. Due to this persecution of the Sikhs, Guru Arjan became a martyr. Guru Arjan’s son, Guru Har Gobind, followed in his footsteps. Under Guru Har Gobind the Sikhs shifted from a non-violent people to a people of militantcy because of the oppression and persecution they were facing from the government. Under Guru Har Gobind, the Sikhs fled persecution and set up a community in the foothills of the Himalyan Mountains. Guru Har Gobind was followed by his grandson, Guru Har Rai. Guru Har Rai did not experience the hardships his grandfather and great-grandfather encountered. Guru Har Krishna followed his father as Guru of the Sikhs.

The ninth guru, Guru Tegh Bahadur, great-uncle of Guru Har Krishna was not as lucky as the previous two gurus. Guru Tegh Bhadur challenged the oppressors attempts to eradicate all religions with the exception being Islam. This led to his death. Guru Tegh Bhadur was succeeded by his son, the tenth and final guru, Guru Gobind Singh. It is under Guru Gobind Singh that the Sikhs took up arms. This proved costly because as a result of Guru Gobind Singh’s decision to take up arms, his four sons were all killed in combat. Thus ensuring that Guru Gobind Singh would not have a human or bloodline successor. Instead, Guru Gobind Singh displayed his genius by making the Adi Granth a living guru, transforming the Sikh holy book into Guru Granth Sahib. Guru Gobind Singh is also responsible for the creation of the community of the pure (Khalsa) and enforcing the Sikh code of conduct (Rahit), which was enforced with the implementation of the Five K’s.

What does the evolution of this religion tell us about religion in general?
The evolution of Sikhism informs us that religion is a living entity. It is bound to the circumstances of it’s time and adapts to said circumstances. Although religion may face resistance and splintering amongst its brethren, if organized with a strong central structure, religion can sustain any hardships it may face.

yahoo post #4

Give a brief description of Jainism (beliefs, ethics, spiritual goals, religious heroes)
Jainism is an ancient religion out of India that believes all living things possess a soul, thereby making all life equal. No one life is valued above the other. In fact, Jainism is the only religion that emphasizes vegetarianism as a form of religious practice. Jainism is a religion based on a true sense of ahimsa. Jainism encourages it’s practitioners to develop their innate wisdom and to exercise self-control both physically and mentally, thereby, making each and every individual responsible for their spiritual fate. The intent of Jainism is to liberate the soul from the cycle of transmigration and attain moksha.
Jains do not necessarily believe in God as an omniscient being who created all things but they do believe in the idea of God. According to Jainism, God lives in all of us, God is all of us. Better said, Jains believe we all have the potential to be God-like. This can only happen when a soul has liberated itself from the cycle of transmigration and has attained moksha.
Jainism is a religion based on rationality. According to Jain philosophy, there is no absolute truth. Truth is relative to the issue at hand. Positions and viewpoints are best viewed from multiple perspectives. This prevents the development of bias or the reliance of absolutism.
Jains believe that the whole of creation is infinite. That the cosmos itself has no beginning or end. According to Jainism, time is divided into two equal, yet, distinct cycles, a progressive cycle (Utsarpinis) and a regressive cycle (Avsarpinis). Each cycle is then broken into six unequal cycles (Aras). During the progressive cycle, the world is thought to progress in all areas of life, whereas, during the regressive cycle the world is thought to regress in all areas of life. When each cycle is complete the process begins again. This is an never ending process (Kachakra).
Jains believe in Tirthankaras, or individuals who have rediscovered the way to being a pure soul. Tirthankaras have shed themselves of karmic baggage and are considered to be role models or religious heroes. The Jains believe that there were 24 tirthankaras it total.
According the Jain code of conduct, each of its practitioners are working towards making this their last lifetime in the tranmigration cycle. What is expected from this lifetime is a life of non-violence (Ahimsa), telling the truth at all times (Satya), you can’t steal (Achaurya), celibacy (Brahmacharya), and no attachments to the material world (Aparigraha). Of course, being the rational minds that they are, Jainism expects its monks and nuns to fully practice the code of conduct, whereas, it expects the layman to practice it on a limited basis.
Neuro-Ethical Argument
I think David Lane’s arguement for vegetarianism matches the Jainism viewpoint in that to not eat meat is a true form of ahimsa. Lane states that vegetarianism "is the first real sign of human compassion"(p.2), I agree. The Jains practice vegetarianism because they believe all living things have a soul and that all of life should be considered equal. Human compassion is embedded in their way of life, in their religious practices. They are not tainted with egocentrism or master of the world mumbo jumbo. The Western world thinks otherwise. For Lane to come to this conclusion on his own shows that maybe, just maybe, the Jains are onto something.

yahoo post #3

According to Huston Smith’s understanding of Hinduism, what do people really want?
Smith’s understanding of Hinduism suggests that people want four things out of life, three of which they think they want and one which they truly want. The three things they think they want are pleasure, worldly success, duty, and the one thing they truly want is liberation (moksha).
People think they want pleasure in life. They pursue pleasure because it is a natural tendency. While in pursuit of pleasure, it is wise to not to be morally bankrupt. Only the stupid remain in this stage because of their immorality and tendency to lie, cheat, steal in order to obtain pleasure. That is why Hinduism looks upon pleasure as a means to an end in that eventually people will tire of instant gratification. As previously stated, only the stupid remain in this stage, therefore, it is encouraged to pursue as much pleasure as you wish because eventually you are intended to move past this initial stage in pursuit of something far more meaningful.
Secondly, after the initial stage of pleasure, people think they want worldly success such as fame, wealth, and power. The pursuit of worldly success is a direct result of the fleetingness of pleasure. The pursuit of fame, wealth, and power may be considered selfish behavior in the West but according to the Hindus, the pursuit of fame, wealth, and power has far more substance than merely seeking pleasure and has the potential to help many other people other than one individual. According to the Hindus, the pursuit of worldly success helps stabilize the family, encourages one to be a responsible citizen of society and tend to civic duty, and promotes self-respect. Yet, despite it’s obvious rewards, worldly success, too, is not enough for some. Why? Material possessions cannot be shared without shared. The pursuit of success is time consuming and promotes greed. It can be equated to a form of pleasure. In the grand scheme of things it’s not real. The Hindus consider these first two stages to be the Path of Desire.
The next two stages constitute the Path of Renunciation. This path begins with the third stage, that of religion of duty. People think they want duty because of its tendency to change the individual. In a nutshell, duty is service to man, family, community, and God. Duty is much more fulfilling that pleasure and worldly success in that it gives the spirit genuine meaning. Depending on where in the karmic cycle one is, maturity is a definite asset when partaking in this stage because it brings about rewards such as respect, gratitude, and self-worth and only a mature person can appreciate these kinds of immaterial rewards. Yet, even in service the spirit is left wanting.
The final stage is the one thing people truly want in life. People want liberation, or moksha People seek moksha because they want to be close with God. Moksha removes all obstacles one has in his attempt to be close to God. This can be done by tapping into the hidden self, or Atman. When the Atman is revealed one is able to transcend joy, knowledge, and being, in essence, human nature.
What are the ways to achieve it (moksha)?
Moksha can be achieved by following one of the four paths to the goal. The four paths are four very different practices of yoga. Each practice is suited for a particular personality type that the Hindus view as reflective (knowledge), emotional (love), active (work), or experimental (psychophysical exercises).
Those who are reflective practice jnana yoga. Jnana yoga changes the practitioner from one that knows to one that is what it knows. Jnana yoga has three stages the practitioner must pass. The first stage is hearing, which listening to the saints, sages, and scriptures of the past and present. This is intended to introduce the practitioner that he is Being itself. The second stage is thinking, which is reflecting on one’s use of everyday language. This is intended to make a distinction between person and personality, self and transient self. Finally, the third stage is shifting from "I"to one’s abiding self. Better yet, to see oneself in third person. At this stage, one becomes what they have always been in their heart.
Those who are emotional practice bhakti yoga. In bhakti yoga, the way one feels is much more important than the way one thinks. In bhakti yoga the practitioner is married to God. God receives all the love and devotion one has in their heart. Here, God is the focus. All love is to on God and nothing is left for self. When practicing bhakti, one do so by practicing japam, or the repetition of God’s name, the recognition of the various forms of love one can have, and the worshipping of one’s chosen form, or ishta.
Those who are active practice karma yoga. Karma yoga focuses it’s energy on working towards God, doing work that brings you closer to God. This requires thoughtful and loving action from the practitioner. In essence, the practitioner is mindful of their work. Everything done, works towards is done so in the glory of God.
Those who are experimental practice raja yoga. Raja yoga’s intent is to remove the four layers of self. The first layer is that of the body. The second layer is that of the consciousness. The third layer is that of individual history. In the West we refer to these three layers as the id, ego, and superego. The fourth and final layer is Being Itself, or that which is one with the eternal. To remove these four layers the practitioner much look into the deepest recesses of one’s self until he realizes that he is nothing or no-thing, only one with all that is.
How do Hindus view God, the universe, and life?
The Hindus view of God is that God is you, your reality, and all there is. God is everything and nothing. In essence, God is beyond words and description. Yet, if we had to describe God, it would be different from person to person. For this reason, Hindus have two ways of approaching God, either with attributes (personal) or without attributes (transpersonal). This in turn determines how God interacts with the world. If God is with attributes, God is the creator and destroyer of all there is. If God is without attributes, God is not affected by the imperfections of man and is not deliberate in his omniscience.
Hindus view the universe as that which functions according to law of karma. Although the introduction of the soul is unknown, it’s function integrate itself back into God’s presence. This is done through the process of reincarnation. As a soul works it’s way up the spiritual evolutionary ladder it draws itself closer to God. Each new lifetime is different from the previous because of the accomplishments or failures of the previous lifetime. Therefore, life in the universe is strictly that of personal responsibility. In the karmic cycle, or life in the universe, there are no victims. Moksha is the only way to escape the karmic cycle.
The Hindus view of life is determined by karma. Thus, individuals are destined to be Brahmins, managers, producers, or workers. The first three are thought to have been born and reborn at least two times, whereas, the workers are thought to be souls that are born to this world for the first time.
Drawing
*instructions were very unclear as to what drawing the instructor wanted the student to explain in depth*
Reflections on the Huston Smith film
I found the Huston Smith film very interesting. Smith starts out by explaining that the modern world has lost its sense of the transcendental and that science is unable to pick up on things that are not testable and quantifiable, i.e., beyond rational understanding. Smith thinks science has been given the key to the ultimate truth by it’s practioners and believers. Smith points out that many of the worlds religions have much more in common than in differences. Some of the things they share in common are humility, charity and virtues. Smith thinks that everything that happens to us is due to a purpose and although the happening may be something tragic, there is still purpose in its intent. Smith gave the example of a the little girl dropping her ice cream on the ground and thinking its was the end of world. Like the little girl we tend to get caught up in the moment and lose sight of the bigger picture. I would tend to agree with Smith on this point but I also believe that even in these darkest moments there has to be something to be learned. Even if it’s an experience that reminds us that we’re alive. Finally, Smith stated that because we live in a macro-world it is very difficult to try to explain things from a mega-world and micro-world position because our language in incapable of describing the indescribable.

yahoo post #2

Among the gurus in the text, who were your three favorites and why?
My three favorite gurus from the text, The Enchanted Land by David Christopher Lane, are Ramana Maharshi (The Sage), Sawan Singh (The Saint), and Acharya Sushil Kumar (The Monk).
I was drawn to Ramana because I too have asked the eternal question, "Who Am I?" To which I think of Charle Bukowski words as portrayed by Mickey Rourke in the movie, Barfly, "Ah the eternal question. I’ll give the eternal answer, I don’t know." Yet, Ramana was not satisfied with the eternal answer. He understood that humankind’s dilemma lies in its attachment to the material world, namely the body. He knew that "I" was more than the body in the material world, was more than a corporeal being. Ramana’s understanding of "I" went beyond Descartes’, "I think, therefore I am." Ramana posits that "I" is more than just thinking, it just is. It’s a part of something, nothing, everything. "I" is consciousness. What is consciousness? Everything and nothing. It is our questioning of "Who Am I" that allows us to explore being a part of everything that is of the immaterial. It is due to this exploration that we learn that "I" is a part of the infinite, that there is no beginning or no end. That all there is, is the interconnectedness of all beings.
Next, I was drawn to the Huzur Sawan Singh because of his belief that our waking state is not truly our home, not our true reality. The idea that there is something more to this life, to our knowledge of this life is inspiring. That the soul naturally seeks a liberation beyond our understanding is humbling. Huzur Sawan Singh teaches that one must experience the surrendering, to experience consciousness in order to move beyond the material world, to transcend our current reality. So what must one surrender to? The void, the darkness. Why surrender? To experience the death of "self". If one is able to let "self" die, one consciously is turning their back on the trivial pleasures the world has to offer and let go of their fear of dying. By letting go of the fear of dying one is able to move forward in his/her quest to be reunited with the sea of infinity.
Finally, I was drawn to Sushil Kumar because of his belief in the principle of ahimsa, the practice of non-injury or violence to all living things. Sushil Kumar shares that ahimsa is in all of humankind. He stresses that no one faith has a monopoly on ahimsa. He suggests that if all of humanity practiced ahimsa the majority of problems that exist in the world would no longer exist. Why? One acts out of fear because is ignorant to ahimsa. The fear controls an individual to act violently out of self-defense. Once one truly looks within his/her own heart, only then will he/she understand that he/she is part of the problem on both an individual and global basis and the what he/she thinks is important really isn’t. He/she must move past his/her sense of separateness from others, only then will he/she would understand that all things are interconnected. Humanity will be able to move forward to make real change in this world and in the next only after it is able to live from the heart.
What is the message of Faqir Chand?
Faqir Chand message is that man is nothing or no-thing. Said differently, one must shed him/herself an any delusions he/she has about reality. He/she must rid him/herself of his/her arrogance. Why? What is required is an acknowledgment of ignorance. This claim of ignorance gives one the courage to believe and it is this courage to believe that allows one to "Be-Man." To "Be-Man" first allows one to pursue his/her understanding of God, only to discover that he/she is nothing or no-thing, only an infinitesimal part of the whole of the cosmos.
Surat Shabd Yoga
Surat Shabd Yoga is to its followers the "way to God." It is a form of yoga that isn’t concerned with breathing or posturing, instead it focuses on the withdrawing consciousness from the physical self and directing it towards the third eye. One must continuously repeat a holy name to direct consciousness towards the third eye. This is called Simran. Next, one must consciously remain focused on the third eye. This is called Dhyan. Finally, one listen for otherworldly sounds, ride the celestial light, and follow the directions of the guru master on the journey to the divine.
I once experienced something similar to the aforementioned. In my mind’s eye I was back in the womb. I could feel the warmth of the amniotic fluid around me and the beat of my mother’s heart. Next, I was a microorganism swimming amongst reeds during the dawn of time. Finally, I was one with the cosmos. When I was done with this experience I realized I had simply let go. I did not allow fear to enter my mind because I was singularly focused on what was happening, with what I saw within my mind’s eye. Do I think I found a way to God. No, but I do not doubt for one bit that Surat Shabd Yoga might be one way of getting there.

yahoo post #1

What is "religion?"
According to Mircea Eliade, religion is an experience of the sacred, to German Philosopher Rudolph Otto it is the experience of the "Wholly Other", to theologian Paul Tillich it is the "ultimate concern" of one’s existence, to W.C. Smith it is an "cumulative tradition, and to Ninian Smart, religion is "an organism with seven dimensions." Five academics, five definitions.
Thus, it is truly hard to pin down what religion truly is. I do think it is a combination of the all of the aforementioned. On a personal level, religion will be what Eliade, Otto, and Tillich claim it to be. An individual needs the experience of the sacred and partakes in the experience of the "Wholly Other" in order for religion to become one’s "ultimate concern." On strictly an academic level, religion has to be what Smith and Smart claim it to be. Smith is right in that religion is an evolving organism. I doubt very much that it has remained static and unchanged during the course of humankind’s existence. As for Smart, I don’t think his position is a definition as much as it is a composition of what is needed to be considered a religion. If anything, Smart’s seven dimensions of religion are pieces of the pie that is considered religion.
How Should We Study It (Proper Methods)?
There are numerous approaches to study religion. One can study religion from a theological perspective, a religious studies perspective, a phenomenological perspective, from a sociological perspective, a psychological perspective, a historical perspective, and an anthropological perspective. Yet none of the above would matter if one does not approach the study of religion with a proper methodology. Smart suggests that when studying religion one will do so with a position of antipathy, which studies religion with a negative viewpoint, or sympathy, which studies religion with a bias, yet postive viewpoint, or empathy, which is neutral in its viewpoint and the preferred methodology to study religion. To follow Smart, scholar Peter Berg suggest that one will study religion from a position of reduction, which attempts to reduce religion as a product of social origins, or deduction, which is similar to Smart’s sympathy, or induction, which focuses on the experience of the believer and the preferred methodology to study religion.
Why Study It?
There are many reasons as to why one should study religion. Some of the reasons are that a knowledge of religion can develop a tolerant individual and build a tolerant society, promote inclusiveness rather than divisiveness, and to be a well informed citizen of the world. Especially in today’s world, a knowledge of religion is important because religion is a motivating force of some of the world’s political hot spots. To be ignorant of religion means to be ignorant of our world’s current events.
How Did Religion Start?
There are many explanations as to the origins of religion, there is the biological, theological, anthropological, psychological, sociological, and egotistical. Yet three stand out more than others and they are the biological explanation, the theological explanation, and the anthropological explanation. The biological explanation posits that religion is inherent in our being, that it is a result of our neurology. The theological explanation posits that religion was bestowed upon a few chosen ones by God to be shared with the rest of humankind. Finally, the anthropological explanation posits that religion sprang out of animism and magic. Animism accounted for the plurality of gods at the dawn of man’s rise and magic played are role due to man’s lack of scientific knowledge.
I tend to agree a combination of the biological and anthropological. I do think religion, i.e. faith, is inherent in all of humankind. Due to this inheritance, God evolved as humankind evolved. As man learned, the gods that were once needed no longer had any use. God went from the plural to the singular.
Will Gods Decay?
Religion will never decay. It has survived these many thousands of years, thus proving its resiliency. It may appear to decay but it is really evolving. As mentioned previously, religion is not static. It changes as those who believe in it change. Due to the other aspects of what religion has to offer aside from God, religion will always be in demand.
What Role Do Memes Play In All This?
Memes are very important in the origin and study of religion and whether or not God will die. Why? Memes are the ideas that are passed on from generation to generation. They are the ideas that have stood the test of time and have proven themselves to be beneficial to the progress and evolution of humankind. In this sense, without memes, religion would fail to exist.