Wikipedia on Naraka (Buddhist Hell)
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Heart to Heart Bound Together Forever
Volume 7 • Issue 1 February 2002 Heart to Heart Bound Together Forever FAMILIES WITH CHILDREN FROM CHINA – OREGON AND SW WASHINGTON The Gift of Language by Charlie Dolezal id you every have any regrets about your childhood? ber going to the FCC Saturday morning Mandarin classes. D Did you ever wish you had done something Hannah went for several months and never said a word. differently? Well, I do. I regret never having taken a foreign Then, one day in her car seat, she sang one of the songs. language. It wasn’t required. Language arts was not my best She was listening. She took it in. Children are like sponges. subject, so how could I excel at in another language? My We are fortunate here in Portland to have so many parents didn’t push me to take one. My dad always told language immersion programs, both public and private, to the story how his parents made the decision upon immigrating choose from. As FCC members we all have a tie to to America that their kids had to learn English to be a real Mandarin. We have elementary Mandarin programs at Americans and leave the “old” country behind. Thus, they never Woodstock (public school) and The International School taught my dad and his brothers and sisters their native tongue. (private school). In addition, there are immersion pro- When did I regret it? I regretted it on my first trip to Europe grams in French, German, Spanish, and Japanese to avail- with three college friends. We got a 48-hour visa to visit able in our community. -
The Song Elite's Obsession with Death, the Underworld, and Salvation
BIBLID 0254-4466(2002)20:1 pp. 399-440 漢學研究第 20 卷第 1 期(民國 91 年 6 月) Visualizing the Afterlife: The Song Elite’s Obsession with Death, the Underworld, and Salvation Hsien-huei Liao* Abstract This study explores the Song elite’s obsession with the afterlife and its impact on their daily lives. Through examining the ways they perceived the relations between the living and the dead, the fate of their own afterlives, and the functional roles of religious specialists, this study demonstrates that the prevailing ideas about death and the afterlife infiltrated the minds of many of the educated, deeply affecting their daily practices. While affected by contem- porary belief in the underworld and the power of the dead, the Song elite also played an important role in the formation and proliferation of those ideas through their piety and practices. Still, implicit divergences of perceptions and practices between the elite and the populace remained abiding features under- neath their universally shared beliefs. To explore the Song elite’s interactions with popular belief in the underworld, several questions are discussed, such as how and why the folk belief in the afterlife were accepted and incorporated into the elite’s own practices, and how their practices corresponded to, dif- fered from, or reinforced folk beliefs. An examination of the social, cultural, * Hsien-huei Liao is a research associate in the Department of East Asian Languages and Civilizations at Harvard University, U.S.A. 399 400 漢學研究第20卷第1期 and political impact on their conceptualization of the afterlife within the broad historical context of the Song is key to understand their beliefs and practices concerning the underworld. -
ILMU MAKRIFAT JAWA SANGKAN PARANING DUMADI Eksplorasi Sufistik Konsep Mengenal Diri Dalam Pustaka Islam Kejawen Kunci Swarga Miftahul Djanati
ILMU MAKRIFAT JAWA SANGKAN PARANING DUMADI Eksplorasi Sufistik Konsep Mengenal Diri dalam Pustaka Islam Kejawen Kunci Swarga Miftahul Djanati Nur Kolis, Ph.D. CV. NATA KARYA ILMU MAKRIFAT JAWA SANGKAN PARANING DUMADI Eksplorasi Sufistik Konsep Mengenal Diri dalam Pustaka Islam Kejawen Kunci Swarga Miftahul Djanati Penulis : Hak Cipta © Nur Kolis, Ph.D. ISBN : 978-602-5774-11-9 Layout : Team Nata Karya Desain Sampul: Team Nata Karya Hak Terbit © 2018, Penerbit : CV. Nata Karya Jl. Pramuka 139 Ponorogo Telp. 085232813769 Email : [email protected] Cetakan Pertama, 2018 Perpustakaan Nasional : Katalog Dalam Terbitan (KDT) 260 halaman, 14,5 x 21 cm Dilarang keras mengutip, menjiplak, memfotocopi, atau memperbanyak dalam bentuk apa pun, baik sebagian maupun keseluruhan isi buku ini, serta memperjualbelikannya tanpa izin tertulis dari penerbit . KATA PENGANTAR بسم هللا الرحمن الرحيم Segala puji bagi Allah Tuhan Yang Maha Kuasa, atas segala limpahan nikmat, hidâyah serta taufîq-Nya, sehingga penulis bisa menyelesaikan buku ini. Shalawat dan salam semoga senantiasa dilimpahkan kepada rasul-Nya, yang menjadi uswah hasanah bagi seluruh umat. Buku ini merupakan bagian penting dari pengembangan khazanah Islam di Nusantara yang berhubungan dengan ranah kehidupan mistis masyarakat Jawa, khususnya yang berhubungan dengan pustaka kuno yang dikaji oleh pengamal ajaran mistik Islam kejawen, yaitu ilmu mengenal diri yang dikemas dalam kaweruh sangkan paraning dumadi. Dalam naskah Kunci Swarga Miftahul Djanati terdapat suatu upaya orang Jawa untuk menarik teori tasawuf ke ranah pengamalan praktis dengan menggunakan cara pandang dengan lebih menekankan aspek esoterikal dalam perilaku kehidupan sehari-hari masyarakat Jawa, khususnya dalam memandang hubungan hamba dengan Tuhan dan alam semesta. Tentu saja penekanan aspek kualitas personal manusia sempurna (insan kamil) dikedepankan. -
Hell and Universalism 2
• Hell, or “Jahannam,” is repeatedly described in the Qur’an as “an abyss…a Fire, intensely hot”[5] that has multiple levels;[6] • the Hindu scripture Bhagavata Purana describes twenty-eight distinct hells (and “thousands of hellish conditions”), each with their own unique form of agony.[7] 1000wordphilosophy.com/2019/10/18/hell- and-universalism/ Whatever the religious tradition, Hell is always understood as an unpleasant place to be.[8] Hell and Universalism 2. How Long Does Hell Last? Author: A.G. Holdier According to those who believe there is a Hell, how Category: Philosophy of Religion, Metaphysics, Ethics long are its punishments supposed to last? There are Word Count: 995 two main positions. Many religious traditions picture Hell as a place of 2.1 Hell is Eternal immense suffering that some people experience after they die. But who might go to Hell, and why, and for From one perspective, those in Hell (known as “the how long? And, although many people believe there damned”) are evildoers who have defied or ignored is a Hell, might they be mistaken? Might it be that a an infinite god and so, as a matter of fairness, their just, good, and loving God could not send people to punishment must also be infinite: Hell is eternal. Hell, especially for eternity? Accordingly, from this perspective, Hell’s purpose is This essay does not assume that Hell (or God) primarily a matter of justice: the damned receive actually exists, but reviews several prominent what they deserve.[9] And sinners are responsible for philosophical responses to questions like these, as earning their treatment, given the infinite purity or well as critiques and objections to these answers. -
The Saddharmapurdarikaas the Prediction
The JapaneseAssociationJapanese Association of Indian and Buddhist Studies Journal oflndian and Buddhist Studies Vol. 64, No. 3, March 2016 (113) The Saddharmapurdarika as the Prediction ofAll the Sentient Beings' Attaining Buddhahood: With Special Focus on the Sadaparibhata-parivarta SuzuKi Takayasu 1. The Aim ofThis Paper While the Saddharmapu4darika (Lotus SUtra, SP) repeatedly teaches that any person who speaks against the SP or against those who keep, read, preach, or explain the SP must experience severe retribution, it also teaches that those who keep, read, preach, or explain the SP shall attain a perfection of the six sense organs, i.e., eye, ear, nose, tongue, bodM and mind. These understandings have been considered the basis of the i] fo11owing teaching in Chapter lg ofthe SP (Sada'paribhUta-parivarta, SP 19): ' There once existed a Bodhisattva named SadaparibhUta. He did not read or preach any Buddhist scripture at all, but only continued to give prediction of attaining buddhahood to all the Buddhists who held the mistaken idea that they had already attainedenlightenment. ' Because ofhis prediction he was abused by them. ' They went to hell on the grounds of having abused him. The now arises: question ' Why did they have to experience such severe retribution for abusing Sada- paribhUta who did not read or preach the SP. To this question the fbllowing interpretation has been general: ' The SP is the prediction of all the sentient beings' attaining buddhahood. Through giving of this prediction to the Buddhists SadaparibhUta had essentially read and preached the SP. It is true that Chapter lo of the 5P predicts that all the sentient beings can attain buddhahood. -
La Muerte Y El Proceso De Morir En El Budismo
LA MUERTE Y EL PROCESO DE MORIR EN EL BUDISMO DEATH AND THE PROCESS OF DYING IN BUDDHISM Autora: Yamel Athie Guerra [email protected] Tutores: José María Prieto Zamora [email protected] Eloy Portillo Aldana [email protected] Máster en Ciencias de la Religión Curso 2013-2014 Instituto de Ciencias de las Religiones Universidad Complutense de Madrid RESUMEN Las creencias religiosas pueden influir en la manera en que la persona próxima a la muerte y sus allegados asumen el proceso de morir. En la tradición budista, la muerte física es un momento de suma importancia que supone la transición de una existencia a otra. La meditación representa una herramienta fundamental que ayuda a entrenar la mente y el cuerpo en el cultivo de la sabiduría que permitirá la eliminación del karma y conducirá a la persona a la eventual liberación total del ciclo de nacimientos y renacimientos o samsara. El sincretismo que la tradición budista tiene con otros credos se puede ver reflejado en las diversas creencias escatológicas de las diferentes escuelas, así como en las prácticas funerarias y en la expresión del duelo, productos del folklore de cada región en donde el Budismo se ha expandido. La conciencia de la transitoriedad de la vida ha sido expresada a través de diversas manifestaciones artísticas y conceptuales que en la actualidad son utilizadas en apoyo a las personas en el proceso de morir. ABSTRACT The religious beliefs could influence the way a person approaches death and their relatives assume such process. In Buddhism tradition, physical death is a moment of supreme importance that supposes the transition of one existence to another. -
An In-Depth Look at the Spiritual Lives of People Around the Globe
Faith in Real Life: An In-Depth Look at the Spiritual Lives of People around the Globe September 2011 Pamela Caudill Ovwigho, Ph.D. & Arnie Cole, Ed.D. Table of Contents Buddhists......................................................................................... 4 Faith Practices............................................................................... 5 Spiritual Me ................................................................................... 6 Life & Death .................................................................................. 6 Communicating with God............................................................... 7 Spiritual Growth ............................................................................ 7 Spiritual Needs & Struggles ........................................................... 8 Chinese Traditionalists ..................................................................... 9 Faith Practices............................................................................... 9 Life & Death ................................................................................ 10 Spiritual Me ................................................................................. 11 Communicating with God............................................................. 11 Spiritual Growth .......................................................................... 11 Spiritual Needs & Struggles ......................................................... 11 Hindus .......................................................................................... -
Death and the Afterlife in Homer
Death and the Afterlife in Homer Death and what happens after death are universal concerns for humanity; around the world different cultures and religions contemplate our existence, and try to make sense of both our place in the world and our deaths. Although we no longer (for the most part) follow the religious beliefs of the ancient Greeks and Romans, their exploration of mortality and the afterlife can nonetheless be emotionally powerful and meaningful for us. In what follows, we will consider the presentation of death and the afterlife in some of the earliest Greek literature, Homer’s Iliad and Odyssey. The most common name for the underworld was Hades, a personified god and brother of Zeus, but also a place to which the souls of departed mortals go. Hades is in fact far more commonly mentioned as the underworld than as a personified god in Greek literature, although we do see him as an actual character in some myths, most famously in the story of the abduction of Persesphone by Hades, a tale told in the Homeric Hymn to Demeter. In post-classical times, the term Hades was adopted by Christian authors, including the early Church Fathers, Dante and Milton, to refer to the Christian concept of Hell. The term used is the same, but it is important to distinguish between the Christian conception of Hell and Hades. For Christians, Hell is a place to which the souls of the wicked descend after death, whereas the souls of the good are taken to Heaven to be with God. The ancient Greek concept is extremely different. -
Kota O Muslim ”””
HISNOL MUSLIM “““ KOTA O MUSLIM ””” Inisorat i Shaikh Sa’eed Bin Wahaf Al-Qahttani Iniranon o Manga Ulama Sa Jam’eyat Al-Waqf Al-Islami Marawi City, Philippines Publisher Under-Secretariat for Publications and Research Ministry Of Islamic Affairs, Endownment, Da’wah and Guidance 1426 H. – 2005 ا ا א L א Ğ% אĘ #Ø! אאאĦ ' א% E ) F 4 א3א012/א. - ,א +א! 3א12א0/א א8 úא-1א62 5 ١٤٢٦ = PITOWA So langowan o bantogan na matatangkud a ruk o Allah, ago pangninta a khasokasoyin mantog o Allah sa hadapan o manga malaikat so Nabi tano a so Mohammad ( ) sa irakus Iyanon so manga tonganay niya agoso manga Sohbat iyan sa kasamasama iran. Aya kinitogalinun ami sa basa Mranaw sa maito ini a kitab na arap ami sa oba masabot o manga taw a mata-o sa basa Mranaw na makanggay kiran a gona agoso manga pamiliya iran sa donya Akhirat. Panamaringka a masabotka ini phiyapiya ka an kaomani so sabotka ko Islam. Aya tomiyogalin sa kitaba-i sa basa Mranaw na so manga ulama a manga bara-araparapan ko limo o Allah, a rakus o kiyaimpidiranon: 1-Rashad O. Bacaraman ........... Chairman 2-Ali Dimakayring Alawi ........... Member 3-Abdul Mannan Amirol .......... Member 4-Abu Lais Camal Pocaan ......... Member 5-Sadic Mohammad Usman ..... Member !" 3 Pamkasan Mata-an a so langowan o bantogan na matatangkud a ruk o Allaho, bantogun tano so Allah, ago mangni tano ron sa tabang, ago mangni tano ron sa rila, ago lomindong tano ko Allah phoon ko karata- an o manga ginawa tano, agoso manga rarata ko manga galbuk tano, na sadn sa taw a toro-on -
General Index
General Index Italic page numbers refer to illustrations. Authors are listed in ical Index. Manuscripts, maps, and charts are usually listed by this index only when their ideas or works are discussed; full title and author; occasionally they are listed under the city and listings of works as cited in this volume are in the Bibliograph- institution in which they are held. CAbbas I, Shah, 47, 63, 65, 67, 409 on South Asian world maps, 393 and Kacba, 191 "Jahangir Embracing Shah (Abbas" Abywn (Abiyun) al-Batriq (Apion the in Kitab-i balJriye, 232-33, 278-79 (painting), 408, 410, 515 Patriarch), 26 in Kitab ~urat ai-arc!, 169 cAbd ai-Karim al-Mi~ri, 54, 65 Accuracy in Nuzhat al-mushtaq, 169 cAbd al-Rabman Efendi, 68 of Arabic measurements of length of on Piri Re)is's world map, 270, 271 cAbd al-Rabman ibn Burhan al-Maw~ili, 54 degree, 181 in Ptolemy's Geography, 169 cAbdolazlz ibn CAbdolgani el-Erzincani, 225 of Bharat Kala Bhavan globe, 397 al-Qazwlni's world maps, 144 Abdur Rahim, map by, 411, 412, 413 of al-BlrunI's calculation of Ghazna's on South Asian world maps, 393, 394, 400 Abraham ben Meir ibn Ezra, 60 longitude, 188 in view of world landmass as bird, 90-91 Abu, Mount, Rajasthan of al-BlrunI's celestial mapping, 37 in Walters Deniz atlast, pl.23 on Jain triptych, 460 of globes in paintings, 409 n.36 Agapius (Mabbub) religious map of, 482-83 of al-Idrisi's sectional maps, 163 Kitab al- ~nwan, 17 Abo al-cAbbas Abmad ibn Abi cAbdallah of Islamic celestial globes, 46-47 Agnese, Battista, 279, 280, 282, 282-83 Mu\:lammad of Kitab-i ba/Jriye, 231, 233 Agnicayana, 308-9, 309 Kitab al-durar wa-al-yawaqft fi 11m of map of north-central India, 421, 422 Agra, 378 n.145, 403, 436, 448, 476-77 al-ra~d wa-al-mawaqft (Book of of maps in Gentil's atlas of Mughal Agrawala, V. -
The Underworld Krater from Altamura
The Underworld Krater from Altamura The Underworld krater was found in 1847 in Altamura in 1 7 Persephone and Hades Herakles and Kerberos ITALY southeastern Italy. The ancient name of the town is unknown, Hades, ruler of the Underworld, was the brother of Zeus (king of the gods) and Poseidon (god of The most terrifying of Herakles’s twelve labors was to kidnap the guard dog of the Underworld. APULIA Naples but by the fourth century bc it was one of the largest fortified Altamura the sea). He abducted Persephone, daughter of the goddess Demeter, to be his wife and queen. For anyone who attempted to leave the realm of the dead without permission, Kerberos (Latin, Taranto (Taras) m settlements in the region. There is little information about Although Hades eventually agreed to release Persephone, he had tricked her into eating the seeds Cerberus) was a threatening opponent. The poet Hesiod (active about 700 BC) described the e d i t e r of a pomegranate, and so she was required to descend to the Underworld for part of each year. “bronze-voiced” dog as having fifty heads; later texts and depictions give it two or three. r a what else was deposited with the krater, but its scale suggests n e a n Here Persephone sits beside Hades in their palace. s e a that it came from the tomb of a prominent individual whose community had the resources to create and transport such a 2 9 substantial vessel. 2 The Children of Herakles and Megara 8 Woman Riding a Hippocamp Map of southern Italy marking key locations mentioned in this gallery The inhabitants of southeastern Italy—collectively known as The Herakleidai (children of Herakles) and their mother, Megara, are identified by the Greek The young woman riding a creature that is part horse, part fish is a puzzling presence in the Apulians—buried their dead with assemblages of pottery and other goods, and large vessels inscriptions above their heads. -
An Inquiry Into How Some Muslims and Hindus in Indonesia Relate to Death
An Inquiry into how some Muslims and Hindus in Indonesia Relate to Death EVA ELANA SALTVEDT APPLETON SUPERVISOR Levi Geir Eidhamar Sissel Undheim University of Agder, 2020 Faculty of humanities and pedagogics Department of religion, philosophy and history Doctor, Doctor shall I die? Yes, my child, and so shall I. Rhyme by unknown author 2 Table of Contents INTRODUCTION ......................................................................................................... 5 METHOD ...................................................................................................................... 7 THE EMPIRICAL DATA ..................................................................................................... 7 MOST-SIMILAR SYSTEM DESIGN .................................................................................. 8 LANGUAGE CHALLENGES .............................................................................................. 8 DATA SAMPLING ............................................................................................................... 9 INTERVIEW STRUCTURE ............................................................................................... 10 ETHICAL CONSIDERATIONS ......................................................................................... 10 GROUNDED THEORY ...................................................................................................... 13 METHODOLOGICAL CHALLENGES ............................................................................. 15 THE RELIGIOUS