The Message of the Masters in Praise of Hazur
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Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
The Theosophist
THE THEOSOPHIST VOL. 135 NO. 7 APRIL 2014 CONTENTS On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38 Editor: Mr M. P. Singhal NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. -
Yahya Ibn „Adi on Psychotherapy
Available online at www.globalilluminators.org GlobalIlluminators FULL PAPER PROCEEDING Multidisciplinary Studies Full Paper Proceeding ETAR-2014, Vol. 1, 60-69 ISBN: 978-969-9948-07-7 ETAR 2014 Yahya Ibn „Adi On Psychotherapy Mohd. Nasir Omar1*, Dr. Zaizul Ab Rahman2 1,2National University of Malaysia, Bangi, Selangor, Malaysia. Abstract Among Christian scholars who especially distinguished themselves in the 10th/11th century Islamic Baghdad were Yahya Ibn „Adi (d.974), Ibn Zur„ah (d.1008), Ibn al-Khammar (d.1017) and Abu „Ali al-Samh (d.1027). Some of these Christian translators were no longer relying on the Caliphs or other patrons of learning, but often found their own means of living which in turn prolonged their own academic interest. Consequently, some of them were no mere translators any more, but genuine scholars. The chief architect among them was Yahya Ibn „Adi. He was not only the leader of his group but was also dubbed as the best Christian translator, logician and theologian of his times. This is justified, in addition, by his ample productivity in those fields of enquiry. A considerable number of such works have evidently been used by contemporary and later writers, an d have also reached us today. Hence we consider that it is in these aspects that his distinctive contributions to scholarship lie, and therefore he deserves more serious study. Thus, this qualitative study which applies conceptual content analysis method, seeks to make an analytical study of Yahya Ibn „Adi‟s theory of psychotherapy as reflected in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character). -
Criticism and Study of the Astrology of the Eckankar Based on the Teachings of Islam1 Dr
INTERNATIONAL JOURNAL OF ENVIRONMENTAL & SCIENCE EDUCATION 2017, VOL. 12, NO. 4, 817-840 OPEN ACCESS Criticism and study of the astrology of the Eckankar based on the teachings of Islam1 Dr. Abdolreza Mahmoudi 1*, Dr. Maryam Shamsaie 2, Hashem Kakaei 3 1-Assistant professor of Islamic Education Department, School of Medicine, Shiraz University of Medical Sciences, Shiraz, Iran. 2-Assistant professor of Islamic Education Department, School of Medicine, Shiraz University of Medical Sciences, Shiraz, Iran. 3-Instructor of Islamic Education Department, School of Medicine, Shiraz University of Medical Sciences, Shiraz, Iran. ABSTRACT The subject of astrology in the School of Eckankar has two main bases of Karma and reincarnation. Karma or the very law of action and reaction can be called the moral basis of the Eckankar. The totality of this law is accepted by the reason and tradition. But yet what casts doubt and therefore a serious damage to this law would be a tight connection between Karma and Incarnation in the School of Eckankar. This is because the ECK believes that Karma is incarnated through the transmigration, and moves from a birth to another one and this long way is continued up to the constellations. Therefore, in this writing and while explaining the Karma and accepting it in its totality, various typed of incarnation are explained ,and then it will be studied and criticized based on the teachings of Islam. KEYWORDS ARTICLE HISTORY astrology, Karma, transmigration. Received 3 April 2017 Revised 29 April 2017 Accepted 4 May 2017 Introduction The Sanskrit word “Karma” means “work”. This word first appeared in the “Rig Veda” hymns, (Tulle, 2007), and was used as the religious work and especially offering, and means so to say a law which determines the outcome of man’s deeds, and (ibid, p.310) brings about the cycle of reappearing. -
Hinduism, Buddhism, Sikhism Hinduism, Buddhism, Sikhism
HINDUISM, BUDDHISM, SIKHISM HINDUISM, BUDDHISM, SIKHISM What is Hinduism? One of the oldest religions of humanity The religion of the Indian people Gave birth to Buddhism, Jainism, Sikhism Tolerance and diversity: "Truth is one, paths are many" Many deities but a single, impersonal Ultimate Reality A philosophy and a way of life – focused both on this world and beyond What do Hindus believe? One impersonal Ultimate Reality – Brahman Manifest as many personal deities True essence of life – Atman, the soul, is Brahman trapped in matter (“That art thou”) Reincarnation – atman is continually born into this world lifetime after lifetime (Samsara) Karma – spiritual impurity due to actions keeps us bound to this world (good and bad) Ultimate goal of life – to release Atman and reunite with the divine, becoming as one with Brahman (Moksha) And we too are manifest forms of God! “We are not human beings having spiritual experiences; We are spiritual beings having a human experience!” “That art Thou” Hinduism is about recognizing the all pervasiveness of the divine Reincarnation, Karma and Service 1. The soul is present in all species of life 2. All life is sacred and worthy of the highest respect 3. Everything that lives and grows is interconnected 4. Where there is life or soul there is atman. 5. At death the soul enters another body. Buddhism Buddhism challenged Brahmanical Hinduism Founded by Siddhartha Gautama-6th century BC Began to look for answers beyond the Vedas Called for a new ethical conception of human affairs 330 million followers Teachings of Buddhism Four Noble Truths Life is suffering; Suffering is due to attachment; Attachment can be overcome; There is a path for accomplishing this. -
The Etheric Double ?
The Aquarian Theosophist www.TheosophyOnline.com - www.CarlosCardosoAveline.com THE ETHERIC DOUBLE ? THE FAR-REACHING EFFECTS OF A FALSE ASSUMPTION ______________ G.A. FARTHING REVISED EDITION NOVEMBER 1996 1 The Aquarian Theosophist www.TheosophyOnline.com - www.CarlosCardosoAveline.com THE ETHERIC DOUBLE? G.A. FARTHING DIFFERENCES IN THEOSOPHICAL TEACHINGS AN EXAMINATION OF SOME OF THE DIFFERENCES IN DATA AND TERMINOLOGY BETWEEN THE ORIGINAL LITERATURE AND LATER VERSIONS Introduction There are many of the more thoughtful students of Theosophy and many teachers who are genuinely confused at the discrepancies they find between what has become known as second generation Theosophy (the Annie Besant/ C.W. Leadbeater or A.B./C.W.L. system) and the teachings of the two Masters instrumental in setting up the Theosophical Society and introducing Theosophy as given out through H.P. Blavatsky (the H.P.B./ Masters system). These discrepancies do not come to light as long as only one system is studied. In the minds of such students there are no difficulties or inconsistencies to worry about. The attitude can then well be that really there cannot be any serious divergences because surely the source of data, the main outlines of the Esoteric Science, are common to both systems, therefore discrepancies are likely to be trivial and really inconsiderable. This attitude is not really tenable but it is one generally held by those who have studied nothing but second generation literature. Moreover, it is this second generation literature which has become the commonly accepted one throughout the Adyar Society and generally in the world at large. -
Teachings of the Temple — Volume Ii Hilarion
TEACHINGS OF THE TEMPLE — VOLUME II HILARION 2 Dedicated to Humanity tttt 3 THE TEMPLE OF THE NEW AGE The Temple of the People is an integral part of the Theosophical Movement, which is based upon a world-old body of spiritual lore called the Wisdom Religion. Man has never been without the knowledge of his nature, origin, and destiny. This knowledge is contained in the Wisdom Religion in its fullness, and is held intact by the Karmic Lords of the race, to be restated to man authoritatively, i.e., in its purity, from time to time as the cycles of evolution permit. The first half of such a restatement was made by Those Whose karmic right it was to do so, in the writings of H. P. Blavatsky, which consist chiefly of "The Secret Doctrine" (published in 1888), "Isis Unveiled," and "The Key to Theosophy." This part of the work was put forth directly by Mahatmas Morya and Koot Hoomi in the latter part of the nineteenth century, working in the century cycle. The cycle ending in 1900 A. D. was not an ordinary century cycle, for no "Secret Doctrine" or like volumes, not a movement like the theosophical was put forth in 1800 A. D. or in 1700 A. D. or in any other hundred for two thousand years. The year 1900 A. D., as well as being the close of a century cycle, was the close, approximately speaking, of a 2,000-year cycle or astrological age, the Age of Pisces, and the dawn of a new 2,000-year age, the Age of Aquarius. -
The Explaining Look and Critique of Eckankar's Cosmology According To
INTERNATIONAL JOURNAL OF ENVIRONMENTAL & SCIENCE EDUCATION 2017, VOL. 12, NO. 5, 1371-1389 OPEN ACCESS The Explaining look and critique of Eckankar’s Cosmology According to the Islamic Teaching Abdolreza Mahmoudi 1*, Maryam Shamsaei 2 *1- Corresponding author, Assistant professor of Islamic Education Department, Faculty of Medicine, Shiraz University of Medical Sciences, Shiraz, Iran. 2-Assistant professor of Islamic Education Department, Faculty of Medicine, Shiraz University of Medical Sciences, Shiraz, Iran ABSTRACT In Eckankar cosmology, the immediate creation of the universe is rejected, instead, the creation has relied on some factors called “ECK” or the other names. In creation process (gradually or suddenly), the Eckankar school believes in gradual creation, and sometimes express some terms which indicate the eternal essence of the creatures, unlike the opinions of the Islamic philosophers who believe in temporal occurrence or essential occurrence of the creatures. In goals of creation, it believes in some goals such as growth and perfection of the soul and evaluation and examine of the human, which are relatively in accordance with Islamic teaching. In finitude or infiniteness of the universe, the Eckankar believes in infiniteness of the universe contrary to the Islamic viewpoint. In order of the world and creation of the universe, the concepts of this school resemble the creation's myth. For instance, the Hesiod’s myth looks like the PaulTwitchell's words, which are criticized in this study. In administration and management of the world, this school believes in full utilization of God from some intermediates and takes advantage of Hindu trinity. Accordingly, in this study authors tries to review the Eckankar’s view point about cosmology, then it criticized according to Islamic philosophers and theologians. -
A Compilation on Devas
Devas A Compilation CONTENTS Devas 1 Applied Wisdom 3 The Disciple and Economy 12 Ashramic Projections 13 Teacher Training 15 Advanced Teacher Training 23 A Treatise on Cosmic Fire 35 Devas, A Compilation, Page 2! Applied Wisdom Devas The consciousness of the overshadowing Divine Plan is the consciousness of the Christ. The Plan in its form nature—that is, in its activity aspect as form—is of the highest order of deva available to the human kingdom on this planet. It is the deva, the order of devas, referred to as the vestures or the risen Holy Ghost Aspect. This, then, is the overshadowing Divine Plan as held in focus by the consciousness of Christ within the mind of Christ—that mind being the risen Holy Ghost Aspect—the form nature of the Divine Plan itself. Next we have the focal point of consciousness which is the Ashramic Group Life, with the etheric light body of the Planetary Logos as the form nature or the deva of the Ashramic Group Life. The key to contact with and control of the devas who constitute your form nature lies in this concept of the consciousness establishing itself in a focal point behind the breath. It is the fact that it is the nature of the form to breathe. It is not the nature of the consciousness to breathe. Devas are controlled via the appropriation of their breath. It is the direction of their life toward the manifestation of a given purpose. The completion of the alignment, or the completion of the circuit which is the completion of the alignment, can be made only via the appropriation by the consciousness of the life of the substantial forces on the lowest plane of appearance and the direction of that life back to the overshadowing source or the origin of the alignment. -
Deity, Cosmos and Man by Geoffrey Farthing Deity, Cosmos and Man
Deity, Cosmos and Man by Geoffrey Farthing Deity, Cosmos and Man by Geoffrey Farthing Published in the late 1900's Geoffrey Farthing has authorized us to reproduce this document for purely non-commercial purposes only. CONTENTS FOREWORD BIBLIOGRAPHY Key to abbreviated titles INTRODUCTION CHAPTER 1 ABOUT ESOTERIC SCIENCE THE SCOPE AND FRAMEWORK OF CHAPTER 2 THE SCIENCE THE OCCULT CONSTITUTION OF CHAPTER 3 COSMOS AND MAN CHAPTER 4 THE HIERARCHIES OF BEINGS Document 1 CHAPTER 5 AKASHA AND THE ASTRAL LIGHT on web CHAPTER 6 ELEMENTS AND ELEMENTALS BOOK - I - CHAPTER 7 LAW IN COSMOS AND HUMAN LIFE CHAPTER 8 DEATH AND REBIRTH CHAPTER 9 ORIGINS CHAPTER 10 GLOBES, ROUNDS AND RACES EVER-BECOMING - THE PROCESSES CHAPTER 11 OF EVOLUTION CHAPTER 12 SPIRITUALISM AND PSYCHISM CHAPTER 13 SPIRITUAL DEVELOPMENT CHAPTER 14 RELIGION Page 1 Deity, Cosmos and Man by Geoffrey Farthing INTRODUCTION CHAPTER 1 ABOUT ESOTERIC SCIENCE CHAPTER 2 THE SCOPE OF THE SCIENCE THE OCCULT CONSTITUTION OF COSMOS CHAPTER 3 AND MAN CHAPTER 4 THE HIERARCHIES OF BEINGS CHAPTER 5 AKASHA AND THE ASTRAL LIGHT BOOK - II - CHAPTER 6 ELEMENTS AND ELEMENTALS Document 2 CHAPTER 7 LAW IN COSMOS AND HUMAN LIFE on web CHAPTER 8 DEATH AND REBIRTH CHAPTER 9 ORIGINS CHAPTER 10 GLOBES, ROUNDS AND RACES EVER-BECOMING, THE PROCESS OF CHAPTER 11 EVOLUTION CHAPTER 12 SPIRITUALISM AND PSYCHISM CHAPTER 13 SPIRITUAL DEVELOPMENT CHAPTER 14 RELIGION EPILOGUE GLOSSARY Page 2 Deity, Cosmos and Man by Geoffrey Farthing FOREWORD A thread of Esotericism runs through the chronicled events of the world's history. Although the origins of the esoteric tradition are lost in the mists of time, the tradition itself may be discerned in the myths and fairy-tales of many cultures, with their stories of giants, dragons, magicians and wise men. -
The Secret Doctrine Webinar
Every noble work is at first impossible. Thomas Carlyle Hilma af Klint, Untitled #1, 1915, oil and gold on canvas Babu Surdass At 3 p.m. we mounted an elephant for a visit to Jajmow, an ancient ruined city four miles from Cawnpore, which is said to have been the capital of the Lunar Race in 5000 B.C. There was no howdah (cab) on the elephant (whose florid name, was Chenchal Peri, the Active Fairy), but only a "pad," or large mattress, which is strapped on by huge girths fastening under the animal's body. It requires some skill and a good balance to keep on this seat when the animal is in motion, and I leave the acquaintances of H. P. B. to imagine what happened when she turned rider along with four other neophytes to share the limited area of cushion. Out of politeness we first helped her up the short ladder, of course expecting that she would, play us fair, but not she, indeed: she planted herself square in the middle of the pad and not one inch would she budge to give us a chance. In fact, her expressions were extremely forcible when we asked her to remember that she was not to have the pad all to herself. So, as Chenchal Peri's ears began to flap and she showed other signs of impatience at our wrangling, we four—W. Scott, Mooljee, Babula, and I— scrambled up and stuck on somehow at the corners, as best we could contrive. Scott sat towards the rear, and, letting one leg hang down, the she-elephant benevolently threw her tail over his ankle and held him firmly to his seat. -
The Buddhist Perspective on the Beginning of the World, Nature, God, and Destruction
The Buddhist Perspective on the Beginning of the World, Nature, God, and Destruction By Widiyono The discussion on the beginning of the world, nature, God, and destruction is always an interesting topic. Especially, if we analyze the topic based on certain religious perspective, it will enrich our understanding about the topic as seen from the point of view of the religion which we refer to. There may be abundant resources which have described analytically about the beginning of the world, nature, God, and destruction from Islamic and Christian standpoints. However, it is hardly found any reading materials which clarify those subjects from the approach of Buddhism. Since there must be certain concepts found in the Buddhist scripture related to the subjects, obviously we can discuss those themes as viewed from Buddhism. By doing this, at least, we will understand what Buddhism would say with regard to those issues. In spite of the absence of the concept of God in Buddhism, we can see the view of the beginning of the world, nature, and destruction in the Buddhist texts. Therefore, in this paper I will examine how Buddhism perceives the concept of God, the beginning of the world, nature, and destruction by referring to the Buddhist scriptures. Here I will include the exposition of how Buddhist concept about the beginning of the world in relevance with the human role, nature, and the destruction of nature. As we see in our daily life, in this modern era we are facing various kinds of alarming problems. Environmental problems are just few of them.