Exploring the World of Faith and Belief in Lambeth
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
Reading Writing Spoken Language Transcript Maths Science Forces
Reading Maths Science Apply knowledge of root words, prefixes and suffixes to read aloud and to Match 2-place decimals to 1/100s, using a place value grid Forces understand the meaning of unfamiliar words. Use place value to multiply and divide numbers by 10 and 100, involving 2- Read further exception words, noting the unusual correspondences between place decimals Investigation spelling and sound, and where these occur in the word. Use place value to add and subtract 0·1 and 0·01 to and from decimal Explore different ways to test an idea, choose the best way, and Become familiar with and talk about a wide range of books, including myths, numbers legends and traditional stories and books from other cultures and traditions give reasons and know their features. Use doubling and halving to multiply and divide by 4 and 8 and solve Vary one factor whilst keeping the others the same in an Read non-fiction texts and identify purpose and structures and grammatical correspondence problems experiment features and evaluate how effective they are. Use advanced mental multiplication strategies Explain why they do this Use meaning-seeking strategies to explore the meaning of words in context Add/subtract 2-digit numbers to/from 2-digit numbers by counting on/bar Plan and carry out an investigation by controlling variables fairly Add pairs of 2-digit numbers with a total ≤ 198 and accurately Writing Subtract 2-digit from 2-digit numbers by counting up Make a prediction with reasons Use number facts to 10 to solve problems including word problems Use -
Amrit Sanskar) Should Be Held at an Exclusive Place Away from Common Human Traffic
Amrit Sanchar (Ceremony of Khande di Pahul) Anyone can be initiated into the Sikh religion if one can read and understand the contents of Guru Granth Sahib and is matured enough to follow the Sikh code of conduct. The baptism ceremony is known as 'Amrit Chhakna". It is conducted. In a holy place, any place sanctified with the presence of Guru Granth Sahib, preferably a Gurdwara. The ceremony is conducted by five baptized Sikhs known as Singhs or Khalsa who must be observant of the Sikh religious discipline and the Sikh code of conduct A date and place is fixed for the baptismal ceremony and information to that effect is given in the local press. All the candidates interested in the initiation then formally apply for admission. The candidates are interviewed and if found worthy of initiation are called at the specified place at the fixed date and time. The formal ceremony is conducted in the following way: 1 Guru Granth Sahib is opened in the ceremonious way. One of the five Khalsas selected for the Amrit ceremony offers the formal prayer in the presence of Guru Granth Sahib which is followed by a random reading from the holy book. 2 The entrants join in the formal prayer and sit cross legged when the verse from Guru Granth Sahib is being read. Then they stand in front of the congregation (if there is any) and ask their permission for admission into the Khalsa brotherhood. The permission is normally given by means of the religious call-Bolay So Nihal Sat Sri Akal (Whosoever Would Speak Would Be Blessed-God Is The Supreme Truth). -
Okâsa Okåsa, Okåsa, Okåsa; Ahaÿ Bhante Tisaraùena Saha Pañcasílaÿ Dhammaÿ Yåcåmi Anukampaÿ Katvå, Sílaÿ Detha Me Bhante
Okâsa Okåsa, okåsa, okåsa; ahaÿ bhante tisaraùena saha pañcasílaÿ dhammaÿ yåcåmi anukampaÿ katvå, sílaÿ detha me bhante. Dutiyampi ahaÿ bhante tisaraùena saha pañca- sílaÿ dhammaÿ yåcåmi anukampaÿ katvå, sílaÿ detha me bhante. Tatiyampi ahaÿ bhante tisaraùena saha pañca- sílaÿ dhammaÿ yåcåmi anukampaÿ katvå, sílaÿ detha me bhante. Requesting the Precepts With your permission, venerable sir, I ask for the five precepts together with the three refuges. Out of compassion, venerable sir, please give me the precepts. A second time venerable sir, I ask for the five precepts together with the three refuges. Out of compassion, venerable sir, please give me the precepts. A third time venerable sir, I ask for the five precepts together with the three refuges. Out of compassion, venerable sir, please give me the precepts. 1 Vandanâ Namo tassa bhagavato arahato sammåsambuddhassa Namo tassa bhagavato arahato sammåsambuddhassa Namo tassa bhagavato arahato sammåsambuddhassa Homage Honour to the Blessed One, the Exalted One, the Fully Enlightened One ! Honour to the Blessed One, the Exalted One, the fully Enlightened One ! Honour to the Blessed One, the Exalted One, the Fully Enlightened One ! 2 Tisarana Buddhaÿ saraùaÿ gacchåmi Dhammaÿ saraùaÿ gacchåmi Saòghaÿ saraùaÿ gacchåmi Dutiyampi Buddhaÿ saraùaÿ gacchåmi Dutiyampi Dhammaÿ saraùaÿ gacchåmi Dutiyampi Saòghaÿ saraùaÿ gacchåmi Tatiyampi Buddhaÿ saraùaÿ gacchami Tatiyampi Dhammaÿ saraùaÿ gacchami Tatiyampi Saòghaÿ saraùaÿ gacchåmi The Three Refuges I go to the Buddha as my Refuge. I go to the Dhamma as my Refuge. I go to the Sangha as my Refuge. For the second time, I go to the Buddha as my Refuge. For the second time, I go to the dhamma as my Refuge. -
Baby Naming Ceremony – Naam Karan
Baby Naming Ceremony – Naam Karan Cut out the statements, read through them and see if you can arrange them in the correct order. Research ‘baby naming ceremony in Sikhism’ using the Internet to see if you were correct. When a woman first discovers she When the baby is born, the mool is pregnant, she will recite prayers If this is their first child, the parents mantra (the fundamental belief of thanking Waheguru for the gift of the may refer to the Sikh Rahit Maryada Sikhism) is whispered into the baby’s child. She will ask Waheguru for the (code of conduct) to check what the ear. A drop of honey is also placed in protection and safety of the foetus procedure is for the naam karan. the baby’s mouth. as it develops. The family brings a gift to the Gurd- Both parents (as soon as the moth- wara. It may be a rumalla (piece of er is able to), along with any family The granthi opens the Guru Granth cloth used to cover the Guru Granth member who wishes to join in on Sahib at random and reads the pas- Sahib), some food to be used in the the naam karan, will go to their local sage on that page to the sangat (con- langar or a monetary donation to Gurdwara within 40 days of the ba- gregation). put in the donation box by the manji by’s birth. granth. Once the parents have chosen the Karah Prashad (a sweet semolina The parents choose a name using baby’s first name, the granthi will mix) is then distributed to everyone, the first letter of the first word from then give the child the surname Kaur, shared out from the same bowl. -
Ceremony Is a Traditional Indian Samskara (Ceremony) Which Leads the Vatu (Child) to the Teacher
Om Sri Sairam Samoohika Upanayana Mahotsavam or Mass Thread Ceremony is a traditional Indian Samskara (ceremony) which leads the Vatu (child) to the teacher. The Upanayanam ceremony initiates the recital of the Gayatri Mantra which prays for clear intelligence, and thus starts the journey of the vatu taking his first steps to the ultimate realisation of the Reality. This along with investiture of the sacred thread or the “Yagnopavit” which is made up of three strands of thread, which signifies the three responsibilities that the child takes up upon himself: responsibility towards parents, responsibility towards Knowledge or the Master and responsibility towards society. The Gayatri mantra has the subtle power of removing evil tendencies and implanting virtuous habits, so the Upanayanam is a unique Samskara. Bhagawan Sri Sathya Sai Baba says that the Upanayanam is not only beneficial to the boys initiated but also to everyone who witnesses it and draws inspiration from it. Bhagawan Sri Sathya Sai Baba had performed many Upanayanams for individual families and for groups of children in Prasanthi Nilayam and at Brindavan Ashram. In recent memory Bhagawan had performed one such Samoohika Upanayanam at Prasanthi Nilayam on February 10th 2000 for 700 boys from the Sri Sathya Sai Institute of Higher Learning, 2005 in Brindavan Ashram and a Upanayanam ceremony was also conducted in 2012. On Feb 10th 2019, exactly 19 years later on the same day of the Year 2000 Samoohika Upanayanam, the Sri Sathya Sai Seva Organisations India is proposing to conduct a Samoohika Upanayanam at Prasanthi Nilayam. Important Dates & Location Date of the Upanayanam – 10th February 2019 Registration closes – 15th December 2018 or if the number of Vatus registration is full, whichever is first. -
Religious Fact Sheets
CULTURE AND RELIGION Hinduism Introduction Hinduism is the oldest and the third largest of the world’s major religions, after Christianity and Islam, with 900 million adherents. Hindu teaching and philosophy has had a profound impact on other major religions. Hinduism is a faith as well as a way of life, a world view and philosophy upholding the principles of virtuous and true living for the Indian diaspora throughout the world. The history of Hinduism is intimately entwined with, and has had a profound influence on, the history of the Indian sub-continent. About 80% of the Indian population regard themselves as Hindu. Hindus first settled in Australia during the 19th century to work on cotton and sugar plantations and as merchants. In Australia, the Hindu philosophy is adopted by Hindu centres and temples, meditation and yoga groups and a number of other spiritual groups. The International Society for Krishna Consciousness is also a Hindu organisation. There are more than 30 Hindu temples in Australia, including one in Darwin. Background and Origins Hinduism is also known as Sanatana dharma meaning “immemorial way of right living”. Hinduism is the oldest and most complex of all established belief systems, with origins that date back more than 5000 years in India. There is no known prophet or single founder of Hinduism. Hinduism has a range of expression and incorporates an extraordinarily diverse range of beliefs, rituals and practices, The Hindu faith has numerous schools of thought, has no founder, no organisational hierarchy or structure and no central administration but the concept of duty or dharma, the social and ethical system by which an individual organises his or her life. -
Exploring the World of Faith and Belief in Lambeth
Exploring the World of Faith and Belief in Lambeth Key Stages 1 & 2 The Lambeth Agreed Syllabus for Religious Education Exploring the World of Faith and Belief in Lambeth Key Stages 1 & 2 Introduction and Programmes of Study ........................................... 3 Statutory Faith Content .....................................................................10 Buddhism .....................................................................................11 Christianity .....................................................................................12 Hinduism .......................................................................................15 Islam .............................................................................................16 Judaism ........................................................................................17 Sikhism .........................................................................................18 Statutory Thematic Units ..................................................................19 Key Stage 1 Celebrations ..................................................................................... 20 Who am I? / Belonging ..................................................................... 30 Key Stage 2 Where did the World begin? ............................................................. 42 Weddings ......................................................................................... 49 Peace .............................................................................................. -
The Khalsa and the Non-Khalsa Within the Sikh Community in Malaysia
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 The Khalsa and the Non-Khalsa within the Sikh Community in Malaysia Aman Daima Md. Zain1, Jaffary, Awang2, Rahimah Embong 1, Syed Mohd Hafiz Syed Omar1, Safri Ali1 1 Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA) Malaysia 2 Universiti Kebangsaan Malaysia DOI: 10.6007/IJARBSS/v7-i8/3222 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i8/3222 Abstract In the pluralistic society of Malaysia, the Sikh community are categorised as an ethnic minority. They are considered as a community that share the same religion, culture and language. Despite of these similarities, they have differences in terms of their obedience to the Sikh practices. The differences could be recognized based on their division into two distintive groups namely Khalsa and non-Khalsa. The Khalsa is distinguished by baptism ceremony called as amrit sanskar, a ceremony that makes the Khalsa members bound to the strict codes of five karkas (5K), adherence to four religious prohibitions and other Sikh practices. On the other hand, the non-Khalsa individuals have flexibility to comply with these regulations, although the Sikhism requires them to undergo the amrit sanskar ceremony and become a member of Khalsa. However the existence of these two groups does not prevent them from working and living together in their religious and social spheres. This article aims to reveal the conditions of the Sikh community as a minority living in the pluralistic society in Malaysia. The method used is document analysis and interviews for collecting data needed. -
“That's Not Real India”
Article Journal of Communication Inquiry 0(0) 1–29 “That’s Not Real India”: ! The Author(s) 2016 Reprints and permissions: sagepub.com/journalsPermissions.nav Responses to Women’s DOI: 10.1177/0196859916638648 Portrayals in Indian jci.sagepub.com Soap Operas Indira S. Somani1 and Marissa J. Doshi2 Abstract This study examined the portrayal of women on Indian soap operas through content analysis. Quotes from in-depth interviews of 100 Asian Indians (50 couples) from five major metropolitan areas, NY, DC, SF, Chicago, and Houston, who watch Indian television (imported from India) via the satellite dish or cable, were used in this study. Researchers uncovered specific themes, such as Portrayal of women, Heterosexual Romance and Intimacy, and Joint Family, and analyzed these themes against the theoretical framework of cultural proximity. The authors explained that the role of Indian women being created in Indian serials did not reflect the image of Indian women the participants remembered when they migrated to the United States in the 1960s. The image of Indian women that was being portrayed was that of a “vamp” or someone manipulative and not family-oriented. Therefore, the cultural proximity of the Indian soap operas was disrupted by the negative portrayal of Indian women to a particular generation of Indian immigrants in the United States. The participants appreciated the image of a modern Indian woman, as long as she still maintained traditional values. Further, these portrayals reminded these participants that they were cultural outsiders in modern India. Keywords critical and cultural studies, diasporic identity, gender and media, qualitative research methods, satellite television 1Howard University, Washington, DC, USA 2Hope College, Holland, MI, USA Corresponding Author: Indira S.