Need a journal base on the attached reading ASAP.Subject: World Religions East and West
image of a Diwali flower
“Pleasures born out of contact, indeed, are sources of pain. Since they have a beginning and an end (are not eternal), Son of Kuntī, the wise person is not content with them” (Bhagavadgītā 5.22).
image of a solitary individual meditating
“Just as the Self is not the body that is seen…in the dreaming state, the Self is different from the body that is seen in the waking state, because the Self sees the body” (Upadeśasāharsi 1.14.2).
image of Krishna's many incarnations
"The Supreme Being are the fishermen,
The Supreme Being are the servants,
The Supreme Being indeed are these gamblers.
… Women are God and so are men" (ChāndogyaUpaniṣad 8.9.10).
The Hindu Perspective
Imagine that you had grown up in a slave-owning family in the old South. Chances are, you would have absorbed the culture's prejudices unconsciously. They would simply have been a part of your thinking and how you viewed yourself. But what if slavery started to seem wrong to you and you started to view yourself differently. What a great change this would have been for you to believe and live otherwise.
This is the kind of question that Hinduism raises. Are you living in a slave society where nearly everyone is subject to a grand delusion about their real identity and world? If so, what are you going to do to change this? If you do not take action on your own behalf, then you will not change.
The Human Problem
"Who am I?" This is a central question that the “creeds” of religions address.
The Aranyakas evidence dissatisfaction with the world and life in general. Then the Upanishads describe the human problem as one of ignorance of one’s true identity and ignorance of ultimate reality.
The Shvetashvatara Upanishad contrasts the false with the true self who is the supreme being (Brahman) in every person. They are like two birds roosting on the same tree. One bird (illusory self) continues to eat the tempting fruits of the tree, but is never satisfied. The other bird does not eat the fruits but possesses bliss and satisfaction coming from itself.
ATMAN IS BRAHMAN
The true self, or Atman, is not the body, mind, soul, or feelings. It is the one unchanging ultimate reality. The human problem is ignorance of this (avidyā) and the solution is knowledge of it (vidyā):
“Now, that which is the subtle essence-in it all that exists has its self. That is the true. That is the self (Atman). That thou art, Svetaketu" (ChāndogyaUpaniṣad 6.8–15).
DISCOVERING ONE’S TRUE SELF
Where do you find your identity? Is it your race, gender, religion, lack of religion, political party, role as mother/father/partner, job, etc.? Can you conceive of yourself as existing apart from these things? If so, then are they really a part of your true identity?
All of these, as objects of consciousness, are not identical with the consciousness itself. So what is this "I" that is aware, this "consciousness itself"? Nothing that can be the object of this “I,” this consciousness, could adequately describe it. Thus this “I” cannot be definable in ordinary terms or demonstrable by argument, yet, we might be able to perceive it with a spiritual intuition. This is what the Vedantic Hinduism of the Upanishads claim.
As you read, ask yourself and consider for journaling: (1) Do you agree with the Hindu description of the Atman or “true self”? (2) How are the human problems and solutions different in Hinduism than in Western religions (e.g., Judaism, Christianity)? Which makes more sense to you and why? (3) How are Brahman and God similar in Western religions and how are they different? Why? (4) How is “Atman is Brahman” similar to Christian views of humans created in God’s Image? How is it different?
Brahman and nonduality
We naturally think of ourselves as separate from other people, animals, and objects. Vedantic Hinduism claims this dualistic thinking (“I” vs. “it”) is born of ignorance. We mistake what is temporary and ever-changing (our bodies, feelings, thoughts, and minds) for our real selves. We likewise mistake the temporary and changing in other people and things as their reality. But how can they be? If others’ bodies, minds, and feeling are never the same moment by moment, then how can those things be their real selves? If the water flowing in a brook is always changing, then how can it be the “real” brook?
For Vedanta, our True Self (Atman) is really the infinite and unchanging Ultimate Reality (Brahman). The infinite, unchanging Brahman is also the true reality at the heart of everything else. Because Brahman is infinite there is no “other” alongside of Brahman. This means there are no distinctions or differences in Brahman.
The illusion of separateness by not seeing Brahman in all things is a dreamlike illusion (maya). Only one who sees one’s self and all other things as the One Brahman has perceives reality as it truly is:
“When the universe is perceived apart from Brahman that perception is false and illusory. Phenomena are real when experienced as the Self and illusory when seen apart from the Self" (The Teachings of Bhagavan Sri Ramana Maharsi in His Own Words, ed. Arthur Osborne [Tiruvannamalai: Sri Ramanasramam, 2002], 5).
What do you think of this Nonduality teaching? Does it make sense to you? Think of your own religious tradition. If God is “different” from other things, then can God really be Infinite? If God is a thing (duality) alongside of other things, then is God really “God”? But then how are we and everything else “not God”?
Think about these things, informed by your readings, and consider them for your journal.
Yoga, Detachment, and Renunciation
Take a few minutes and think of a few “attachments” that are causing some discomfort or pain in your life. Write them down.
We’ll be reading of the four traditional yogas or paths to liberation. Each yoga includes some form of detachment and renunciation. The many temporary and changing things we seek in order to be happy, provide only temporary and changing happiness. This is the cause of great suffering and is built on mistaking an illusion for what is real. The infinite, unchanging true self (Atman-Brahman) lacks nothing and therefore is completely satisfied. All four yogas promote this realization.
Raja yoga and meditation
Rajah yoga involves disciplining the body and mind. Meditation is one technique. The goal is to realize the “I” consciousness, or True Self.
“O Krishna, the flickering mind is certainly turbulent, strong and obstinate; I think that subduing the mind is more difficult than the wind” (Bhagavadgītā 6:34).
Take five minutes sitting in a quiet place where you will not be disturbed. Assume a comfortable position and close your eyes. Try to watch your inner thoughts and feelings. Try to watch them in a detached manner, without “getting involved” in any of them. Let your thoughts come and go without losing your status as a detached observer. This is more difficult than it seems but with practice gets easier.
The idea is that through a regular discipline of attending and letting go, one identifies less with one’s thoughts and feelings, and spontaneously, a sense of Self (Atman) transcending the narrow, dualistic, “false self” begins to dawn.
Judaism
The question of Jainism and Hinduism is a good example of the “fuzzy boundaries” between religions. Jains reject the Vedas and differ in some chief points from Hindu beliefs (creed) and practices (cult). However, for many, Jainism seems like another form of Hinduism. The Indian government considers Jainism as merely a type of Hinduism.
The origins of Jainism can be traced back to the Indus River valley civilization of 3000 B.C.
Jains believe that there were 24 great teachers the last of whom was Lord Mahavira who lived during 6th century B.C. These twenty-four teachers are called Tirthankaras-people who had attained all knowledge while living (Moksha) and preached it to the people. Thus, there is not one all-powerful supreme being that controls all.
Jains believe in reincarnation. Their souls, which are believed to be a unique substance in the universe, take different living forms in the cycle of birth, death, and rebirth. This cycle has been going on forever, the universe has no beginning or end, it has always been and always will be. The ultimate goal is to get rid of one's karma on their soul so that they may end this cycle. Once this goal is reached their soul has attained all knowledge and it rests in the heavens forever (Nirvana).
Karma theory is about actions and the results they bring to the soul's path. It is the simply the law of cause and effect with respect to the soul.
E.G. One's actions for today will effect what will happen to them in this or their future lives.The way to get rid of one's karma is to follow certain rules of doing good somewhat similar to the ten commandments. These include the principles of:
Ahimsa - To protect all life (non-violence)
Satya - To speak truth
Asteya - To not steal
Brahmacharya - To not commit adultery
Aparigraha - To limit one's possessions
Jains uphold these principles by practicing vegetarianism, non-violence in thought, deed, and action.
Jains perform their sacred rituals at the temple or Derasar. Some of these rituals are:
Puja - Concentrating on one's soul through intense prayer sometimes in the presence of sculptures of the teachers to serve as an example of how to attain Moksha.
Samayik - Forty-eight minute ritual that asks for forgiveness for one's sins
Namokar Mantra - A short prayer that can be said at any time that shows obeisance to the perfect souls that have achieved Nirvana.
The biggest event in the Jain calendar is the holy week (8-10 days) of Paryushan where Jains reflect upon their actions throughout the past year. The week takes place in August or September and is concluded by a three hour prayer called Pratikraman.
