HINDUISM

If you require additional information or links please click on any of the words which have been underlined and this will take you to additional resources. Brahma creating the sound of OM at the beginning of the world Click on any of the underlined to take you straight to that part of the document, Size & Location, Origins, Holy Texts, What does a Hindu believe, Practices, The Gods, Worship, The Organisation INTRODUCTION Hinduism is a name that Westerners gave to the part of the Indian sub-continent. It was therefore defined by geography (and then came to represent to the West a set of traditions, beliefs and practices). The Hindu way of life, is more often called by Hindus ‘Sanatana Dharma’ (the eternal way of life). SIZE AND LOCATION This is the largest religion in Asia and the world's third largest, in terms of numbers of followers with approximately 806 million worldwide. About 400,000 – 555,000 followers are based in the UK. These tend to be descendants of Hindu immigrants. It is the main religion of India, where it began. From there it spread, about 1000 years ago, east along the trade routes to other lands. In some places other religions later became more important In others, like Sri Lanka and Malaysia, it is still the main religion. Back to top ORIGINS Hinduism has no single founder, no central authority or fixed creed. It is the world's oldest existing religion. Some aspects of Hinduism (such as the worship of natural forms e.g. rivers as gods) can be traced back 3,500 years to the peoples who moved into India from central Asia. By 400 BC Hinduism had developed most of its present features. However since then, there have been important changes in its beliefs and practices. Back to top HOLY TEXTS Hinduism has no one statement of beliefs (a creed.) A number of texts are however sacred. The basis of Hindu philosophy is found in the four Vedas. These are a collection of hymns, which had been passed on orally up until 1200BCE which is when the Vedas began to be written although they took hundreds of years to complete. The Rg Veda is the earliest and holiest (about 800BC). The Upanishads (about 600BC.) These consider the nature of the individual soul (Atman) and the universal soul (Brahman.) One of the Upanishads contains the earliest reference to the reincarnation of the soul in different bodies (transmigration) of the soul. The Mahabharata is an epic poem. It tells the story of a war between two branches of a family. The Bhagavad-Gita forms part of this and means "The Song of God." In it Vishnu relates his philosophy through Krishna. Krishna has come down in human form to the earth to help; he is an avartar of Vishnu i.e.. At the end of the Gita, Arjuna, who Krishna is talking to about his duty realises that he is Vishnu. This sets out rules for daily life that are still major sources of reference for Hindus today. One of the most famous Hindu epics is the Ramayana. This was probably based on the Mahabharata. It tells the story of the god Rama's battle with Ravana( the demon King.) One reason why it is so respected can be found in the introduction. This states: " He who reads and repeats this holy life giving Ramayana is liberated from all his sins and exalted with all his posterity to the highest heaven " Other important sacred books – Smriti (‘tradition) are the Laws of Manu (250 BC) and the Puranas (ancient tales) written at about the same time. Hindus revere all these works, as expressions of a shared belief, but do not follow all of the practices to which they refer, such as animal and even human sacrifice. Back to top WHAT DOES A HINDU BELIEVE? Despite the fact that Hinduism is not one belief or practice there are common ideas that run through it. Reincarnation One feature is a belief in reincarnation- the transmigration (the movement of the soul from one body to another ) of the soul( samsara.) A person's soul lives on and on through a continuous cycle of birth death and rebirth. This belief in the rebirth of the soul may have encouraged the further doctrine of non injury/violence (ahimsa.) If you thought that your life continued beyond the present one you might consider very carefully the warning contained in an inscription that reads that anyone who interfered with certain rights would: " suffer rebirth for 8,000 years as a worm in dung" A way of life not a theory. S. Radhakrishnan( a former President of India and a philosopher) said that for a Hindu, religion: "is not an idea but a power , not an intellectual proposition but a life conviction. Religion is consciousness of ultimate reality not a theory about God. " For many Hindus there are four goals in human life (purusharthas); 1 Moksha This is the ultimate goal. It means the release of the soul from the cycle of rebirth. The individual soul (Atman) unites with Brahman the universal soul. There are different ways to Moksha. There is the spiritual. This involves acquiring spiritual knowledge through yoga and meditation. The second way is by devotion to god and the third is by working selflessly for the good of society. 2 Dharma This is the code for leading one's life. What one's duties are depends on ones age and position. Respect for elders is considered important and many consider marriage as a son's religious duty. This requires three sorts of order/ harmony. One at a spiritual level with the universe. A second that requires order/ harmony in society and revolves around the caste system and a third which requires order/harmony of the individual by obedience to a moral code. The 10 embodiments of Dharma are listed in the Mahabharata. 3 Artha This is the pursuit of material gain by lawful means. 4 Karma This is a sort of snakes and ladders. Through pure acts, knowledge and devotion, you can reincarnate to a higher level. The opposite achieves the contrary result. There are four different paths to achieve Moksha which a Hindu can take. The Hindu can choose one or all four of the paths they are: 1 The path of knowledge - Jnana-Yoga Spiritual knowledge -leading to the knowledge of the relationship between the soul (atman) and God (Brahman) 2 The path of meditation - Bhakti-yoga The idea is to concentrate so you can reach the real self within you and become one with Brahman 3 The Path of Devotion - Bhakti-yoga Choosing a particular god or goddess and worshipping them throughout your life in actions, words and deeds. 4 The path of good works - Karma-yoga This involves doing all your duties correctly throughout your life. Back to top PRACTICES There are three basic practices: 1 Worship This is an integral part of the faith. Offerings (puja) are usually made to representations of the gods. 2 Cremation The dead are burnt not buried 3 Compliance with the rules of the caste system The caste system is a complicated division of society into different groups. Each group has rules of conduct to be obeyed. Caste is a matter of birth. You cannot apply to become a member of another caste and a change of job won't affect it. Change can only come about by re birth and the caste into which you are born depends on the acts committed in your previous life. The caste system is known as the Varnas, there are four varnas and they consist of: · Brahmins – the priests and intelligentsia · Kshatriyas – the administrators and military · Vaishyas – shop keepers, traders, farmers · Sudras – labourers and service workers Another group known as the ‘untouchables’ were below the other four groups. They would do all the dirtiest jobs. The Hindu leader Mahatma Gandhi in the early part of the 20th century worked tirelessly to try and integrate them into Hindu society. He called them ‘Harijans’ – the children of God. They preferred to be known now as Dalit – oppressed. The Varnas are then broken down into Jatis which are subsections of the main Varna such as: · Rarhi Brahmins - traditionally priests · Baidyas – traditionally doctors · Patidars – traditionally traders Elaborate taboos evolved around everyday matters such as diet or travel. It was once the case that if a high caste Brahmin worshipped at the same temple as a Dalit he would have to go through various rituals afterwards, to cleanse himself. Many of these rules disappeared after Indian Independence as the government sought to remove discrimination on the basis of caste. Now it is impossible to tell caste by a person's occupation. A poor peasant may well be from the Brahmin caste. It remains however an important aspect of the social culture. Many marriage arrangements are dictated by caste rules. Back to top THE GODS For many, but not all Hindus their religion is monotheistic.( They believe in one God only.) They believe in one ultimate truth that encompasses all reality ( Brahman.) At first glance it seems hard to reconcile this belief with the Knowledge that there are said to be as many as 330,000,000 Hindu gods and demons. This apparent contradiction can be explained on the basis that they are all manifestations of Brahman, the creative force. In early texts Brahman (the elemental creative spirit) was impersonal. It was not a god but something beyond god, it was " the unproduced producer of all that exists." No image of Brahman exists, as it has no form. It is an eternal presence. Reference to Brahma (the masculine of the neuter Brahman), (a manifestation of Brahman) as the creator god, started to appear later. By the 4th /5th century AD Brahma was one of a trinity of gods (the three gods are known as the Trimurti), in one of the creation myths Brahma emerges from a lotus flower which Vishnu is holding whilst resting on the back of the cosmic serpent in the primeval waters. The Trimurti is represented by Brahma (the creator) Vishnu (the preserver) and Shiva (the destroyer). They comprise the three main physical representations of Brahman, who together are all powerful. Brahma is the creator god. Images tend to show him with 4 heads and 4 arms. In these he holds a variety of objects. These usually include a drinking pot, a sceptre and the Vedas. Vishnu is the preserver. He protects what is good in the world, and appears whenever evil threatens to overwhelm it. He is shown wearing a high crown and smiling. His symbols are the conch, the lotus, the club and the discus. He has already had 9 incarnations and is expected to have another on the final destruction of this world. His incarnations have taken animal and human form. As a human he was incarnated as Rama and Krishna (and also as the Buddha). Shiva is the destroyer but as, in Hinduism, there can be no rebirth without death he is also the creator. Images show him with 1 or 5 faces, sometimes with a third eye and with 4 arms. These may hold his symbols of fire, a drum, a horn, and a trident or take up positions of action or protection. Often an arch of flame surrounds him (a common image is the dancing Shiva. He is also often represented by the lingam, a phallus. A follower of Vishnu is a Vaishnavite and a follower of Shiva is a Shaivite. Numerically Vaishnavites form the largest sect. The gods appear in different forms male, female, animal such as Ganesha the Elephant god. Other popular gods are Indra (god of rain), Chandra (moon god), Yama (god of death), Surya (sun god), Lakshmi (goddess of wealth), Hanuman (the devotee of Rama), Sarasvati (goddess of learning). The gods are important as they are regarded as channels through which the godhead can work . They provide an opportunity for darshan. This means the sight of the god, but also the insight that can be obtained through worship. Back to top WORSHIP Purpose This is often a normal part of daily life designed to meet daily needs e.g. requests for good health. It may also precede important events. Before new buildings are opened or new enterprises begun puja (ritual worship) is usually made to Ganesha (the elephant god) the bringer of prosperity and the clearer of obstacles. Places of worship Hindu Temples (Mandhirs), which are dedicated to different gods, are the focus of religious life. There is neither however any strong tradition of communal worship nor any obligation to worship in a Temple. There are simple shrines in streets and villages and most Hindu homes have their own where they undertake Puja at home, they will make offerings to their chosen god in the morning and the evening as a minimum. The shrine may be no more than a corner of a room, with a picture or statue of one or more gods. There is no obligation on a Hindu to go on pilgrimage, but many do. There are many places sacred to Hindus. These cover mountains, rivers and towns. Many Hindus try to bathe in the River Ganges, as it is said to wash away sins. Seven cities are considered particularly holy. These are known as tirthas. They are centres of pilgrimage. They include Ayodha, the birthplace of Rama, and Varanasi. They are looked upon as good places to die plus to be cremated as they are believed to link the world of earthly suffering to the divine plane. Forms of worship Any Hindu can worship but a priest normally carries out the more important acts. Worship may take several forms such as meditation, performing yoga (exercises aimed at controlling mind and body), reading holy texts or use of prayer beads Alternatively Puja may be performed. This must comply with forms laid down in holy texts (e.g. the Shastras and Agamas). Usually it involves an offering to the image of a god. It usually commences with the purification of the shrine. This is done by singing hymns and mantras (sacred psalms or words or phrases designed to aid concentration. These include the "om " creation symbol. The god is then awoken by the use of cymbals or bells. Rituals, which follow those of daily or yearly life cycles, may then be carried out. These can include washing or dressing the image. Finally gifts of money food or flowers are given and silent prayers offered. If performed in a Temple the Priest will mark the worshipper's forehead with red paste (a tika) as a sign of blessing. At the end of the ceremony the food which has been offered to the god is given out to those attending, this is called Prasad (Holy food). In special cases worship may include a procession. Each Temple will have a special festival. Festivals can range from simple village affairs to those that draw millions. There are also ceremonies that mark important life events. Back to top ORGANISATION Hinduism has no one organisation with the ability to define belief and dictate practice. Widely respected spiritual leaders and philosophers have however developed despite the lack of formal structure. Hindu life is structured so that people understand their personal and social roles, the four ASHRAMAS are seen as the ideal stages of life which a person should go through – it is not lived exactly as listed but they remain a powerful influence still today on a Hindu’s life – they are: · Brahmacharin – Student stage · Grihastha – Householder stage · Vanaprastha – Retiring / Retreating from society · Sannyasin – Holy man no ties with society SAMSKARAS - The Hindu Rites of Passage For Hindus they represent the important stages in a person's development. There are 16 samskaras and they are found in the law books of Manu (one of the Hindus sacred books). The 16 stages are: 1. Conception of a child 2. Special rituals performed during pregnancy 3. Special rituals performed during pregnancy 4. Birth ceremony 5. Naming ceremony 6. Child’s first outing at 4 months 7. Child’s first solid food 8. Child’s first haircut (1-3 years old) 9. Child’s ear pierced 10. Sacred thread ceremony 11. Start of formal education 12. Graduation from studies 13. Marriage 14. Retirement at around 60 15. Withdrawing from worldly concerns at around 75 to become a Sanyasa – Holy man. 16. Death rites

BUDDHISM

BUDDHIST FAITH FELLOWSHIP OF CONNECTICUT BECOMING A BUDDHIST? HOME & CALENDAR ABOUT THE BUDDHIST FAITH FELLOWSHIP OUR NEWLY PUBLISHED BOOK LUNCH AND LEARN Q & A SEMINAR FACEBOOK ABOUT SUNDAY GATHERINGS SUNDAY SCHOOL MOTHER DHARMA BUDDHIST COURSES BECOME A MEMBER - DONATIONS PODCAST TALKS ON ITUNES CONNECTICUT AND WORLD WIDE CHAPTERS 12 STEP BUDDHIST GROUP BUDDHIST PRISON FELLOWSHIP SHIN BUDDHISM IN A NUTSHELL BASIC BELIEFS, PRACTICES AND EXPERIENCES WHAT IS SHIN BUDDHISM? SHINRAN SHONIN: BUDDHIST REFORMER EIGHTFOLD PATH FOR SHIN BUDDHISTS DAILY EIGHTFOLD PRACTICES AND CHANTS BUDDHIST PRAYER BECOMING A BUDDHIST? BFF FILMS, VIDEO AND YOUTUBE CLUB GOSPEL OF THOMAS: THE BUDDHIST JESUS? STAR WARS, AVATAR & BUDDHISM RECOMMENDED BOOKS AND BUDDHIST READING ROOM CONTACT US, DIRECTIONS & GUESTBOOK Beginning Your New Life In the 21st century, Buddhism has become the fastest growing religion among Americans. Many people these days are reading books about Buddhism, practicing Buddhist meditation, and applying Buddhist ideas at work, play and with relationships. If you are one of those who is very interested in the dharma, you may one day decide to formally become a disciple of Buddha and live the path of understanding, faith and love. The aim of this web page is to help you familiarize yourself with what is needed to become a Buddhist. Below covers these topics: 1) Know the basics, 2) Understanding is Important, 3) How do I become a Buddhist? 4) The Affirmation and Ordination Ceremony, 5) What is the Meaning of Taking Refuge? 6) Taking the Bodhisattva Vows, 7) Taking the Five Precepts, 8) A Path Open to All. Buddhist Faith Fellowship of Connecticut Know the Basics If you would like to make Buddhism your religion, there are some things to consider. First, you should be familiar with the basic tenants of Buddhism such as karma, rebirth, Four Noble Truths, Eightfold Path, the Five Precepts, the Nembutsu, the Pure Land, and Amida Buddha. It is not necessary to accept all of these concepts in the beginning, but one should be willing to consider them. The Buddha never asked his disciples to believe something because he said it. He said that one needed to prove it true for oneself. Understanding is Important In Buddhism, understanding is the most important thing and understanding takes time. So do not impulsively rush into Buddhism. Take your time, ask questions, consider carefully, and then make your decision. The Buddha was not interested in having a large number of disciples. He was concerned that people should follow his teachings as a result of a careful investigation, consideration of the facts and personal experience. How do I become a Buddhist? Join a Buddhist sangha (a temple, church or group), support them, be supported by them and continue to learn more about the Buddha's teachings. Read about the teachings, apply them in your life, attend services and retreats, open your heart and mind to the working of Great Compassion. Then, when you are ready, you can formally become a Buddhist by undertaking the Affirmation or Ordination Ceremony. Affirmation and Ordination The decision to become a Buddhist is marked by either Affirmation or Ordination Ceremony. These two types of ceremonies are different but share certain religious aspects. First of all, the Affirmation Ceremony or the Kikyoshiki is unique to Shin Buddhism only. It is a form of personal religious confirmation, in which the participant publicly acknowledges his/her orientation and commitment to the Pure Land path of Shinran Shonin and the recognition of the working of Great Compassion (Other Power) in their lives. At the Buddhist Faith Fellowship, one must successfully take the Discovering Buddhism 101 Course in order to participate in this ceremony. We believe that one should have some background in the Buddha’s life, teachings and practices in order to undertake such an important ritual. As stated above, this ceremony is unique to Shin Buddhism, which is a lay religious movement and not a religious order. This ceremony does not entail the transmission of the Three Jewels or the Five or Ten Precepts from teacher (monk) to disciple. In Shin Buddhism, we are each others teachers. Moreover, according to Shin Buddhism, the ultimate transmission can only come from the direct and personal experience of the working of Great Compassion, which is called shinjin or true entrusting. What's more, Shin Buddhism does not formally have lay precepts, which can be received from human to human transmission; instead they manifest naturally through the shinjin experience. The Affirmation Ceremony allows the participant to publicly acknowledge his/her personal faith experience in the Buddha (Amida), the Dharma (the teachings and the truth) and the Sangha (those who practice the dharma and entrust themselves to the infinite life and light). Furthermore, the Affirmation Ceremony may also confirm the Five Precepts as the best ways to compassionately live in our suffering world. Again, this is not a transmission of the ethical code but just a reminder of its importance. In addition, the Affirmation Ceremony may include the reciting of the Six Paramitas, the Bodhisattva Vows and/or the Shin Buddhist Affirmation as reminders of the Buddhist path. In this ceremony, recipients are given a Buddhist name (homyo), an Affirmation Certificate and Shin Buddhist Okesa. There is usually a small donation requested to cover the costs. In contrast, the Ordination Ceremony is only conferred by a fully ordained monk, in which the lay participant receives the human to human or teacher to student, transmission of the Three Jewels and the Five Precepts and sometimes even can take the Bodhisattva Vows. The participant is then ordained as a lay follower or as it is know in Sanskrit as an upasaka (ordained lay male follower) or upasika (ordained lay female follower). He/she then receives a certificate and a Buddhist name. As a result, the ordainee is formally initiated as a lay member and linked to a monastic order, in which he/she dedicates him/herself to the Three Jewels and the Five Precepts. The ordaining monk is usually seen as the lay followers main teacher. These ordained lay followers may then, in the future, decide to intensify their practice and become fully ordained as monks (bhikkus) or nuns. The Ordination Ceremony is conducted by monastic orders only. Since the BFF is a lay congregation, it does not conduct ordinations. If you are interested in lay ordination please refer to a local Buddhist temple or center with a resident monk or nun. What is the Meaning of Taking Refuge? To publicly take refuge in the Three Jewels is to change the direction of ones life and make an effort to embody the Buddha, the Dharma and the Sangha. To take refuge in the Buddha is to take refuge in the living source of understanding, faith and compassion, symbolized as Amida, the Buddha of Eternal Life and Light and her historical human manifestation, Shakyamuni Buddha. One sees the historical Buddha as the greatest teacher and the embodiment of our true human potential. To take refuge in the Dharma is to take refuge in Reality-as-it-is, the Ocean of Oneness, the Buddhas teachings and the path of understanding, faith and compassion. To take refuge in the Sangha is to take refuge in the community that practices according to the Buddhist path and strives to manifest and embody Enlightenment here on Earth. The Three Jewels are present in every quarter of the universe as well as in our hearts, in every person and in all other species inhabiting every galaxy. By dedicating ourselves to learn, practice and embody the Three Jewels, you will have the proven vehicle to nourish the ability to love and understand within ourselves The Affirmation ceremony is the first step to becoming a disciple of Buddha. You begin the process to be transformed from within. Gradually, through the working of Other Power, you will be made to deeply realize that each of us is the main concern of Great Compassion. As Shinran Shonin said, we who are like rubble will be turned into gold. The colors of Buddha's enlightenment buddhistflag.gif The official Buddhist Flag Taking the Bodhisattva Vows The Bodhisattva Vows are the very essence of the Mahayana (Universal Vehicle) Buddhism. They are the torch lighting our spiritual path. These Vows are the great boat that carries us all to the Other Shore, the Pure Land, and the inspiration guiding us in this life with the great heart of compassion and love. A Bodhisattva is a being that devotes him or herself to compassionate deeds, striving to benefit all beings and seeking their Enlightenment before his or her own. By taking refuge in the Bodhisattva Vows, we endow our lives with profound spiritual meaning. They allow us to embody our highest religious aspirations, in which we commit ourselves to deeper understanding and love and selfless service. They have the power to transform us into gentle spiritual warriors with courageous armor of patience, perseverance and mindfulness, and enduring arrows of generosity, wisdom and compassion. These Vows are a living promise that we reaffirm everyday, not just once in a lifetime. Therefore, we should strive to recite them regularly and practice them always. Sentient Beings are numberless, I vow to save them all. Sufferings are inexhaustible, I vow to end them all. Dharmas are boundless, I vow to learn them all. The Buddha Way is unsurpassable, I vow to embody it. Taking the Five Precepts The Fivefold Precepts have the capacity to protect life and make our lives beautiful. They are not rules or commandments but are guidelines to wholesome and ethical living and truly witness our commitment to live an awakened life. Through the compassionate working of Amida in our lives, we are empowered to better practice them and are encouraged to move forward in the direction of peace, joy and awakening. Likewise, they are the foundation for the happiness of the individual, family and society. These Precepts help us avoid making mistakes and creating suffering, fear and despair but instead bring joy, understanding and peace into our suffering world. The Five Precepts are as follows: 1. I practice the training of love, I refrain from killing. 2. I practice the training of generosity, I refrain from stealing. 3. I practice the training of contentment, I refrain from sexual misconduct. 4. I practice the training of mindful speech, I refrain from harmful speech. 5. I practice the training of mindful consumption; I refrain from intoxicants & harmful substances that harm myself, society and the environment. A Path for All We are talking about going on a wonderful path and living a new kind of lifestyle. For 2,500 years, Buddhism has been a proven path for millions of practitioners. It may be now up to you to travel it too. You must understand this is completely possible; there is no reason at all that you cannot travel this path. This is the beauty of the Pure Land teachings: it is completely available to all whether we are saints or sinners, ignorant or wise. Remember Great Compassion always remain with us. She is moving, seeking and working to liberate you from suffering. Just stop, take notice and be grateful.