Survey of Western Religions Donna Chapman
Li Schroeder May 22, 2001
Final Paper
Compare the ethical teachings of the major religions: the Ten Commandments, the Sermon on the Mount, the Eight Limbs of Raja Yoga, the Buddhist Eight-Fold Path and the Six Paramitas
This question is
an interesting one and there are many perspectives that one might use when approaching
it. The perspective that I am going to use is “prohibitive ethics”
vs “affirmative ethics”. On the surface all of these ethical teachings
seem to offer the same sort of “happy happy joy joy”, do these things
and you’ll find the
“Answer....to
life, the universe and everything”
type of ethic. The fact of the matter is that some of them have a distinctly
negative swing to them, others are methods to generate personal growth, and
others are affirmations of the self.
Are all of these methods
that anyone can use? Or are they limited to the enlightened ones, or ones who
are farther down the path then the common man? The answer has to be YES to both.
We start the teachings as novices, but these teachings are all life models –
to be revisited time after time as the seasons of life change.
I have left the discussion
of these ethical teachings in the order that they were presented in text of
the question because I believe that there is intellectual progression in them
(even though the chronological progression is somewhat inverted). There is a
form for development which starts with attention to ethical behavior within
the culture group at large, and then drills down and down until the ethic is
finely focused on the attainment of an Ideal at an individual
and intimate level.
The Ten Commandments
In all of the 613 commandments
in the Tanakh (Hebrew Bible), there are 10 which are the moral/ethical guidelines
for the enablement of a healthy social group. These 10 have come to be known
as The Ten Commandments.
“What
the Ten Commandments prescribe ...are the minimum standards
that
make collective life possible.....Whereas Genesis structures the
physical
world, the Ten Commandments structure a social world”1
The Ten Commandments have since been adopted by Christianity and Islam and have
become the moral cornerstone for most of the Western world. In their context
as Mosaic Law however, they serve as the backbone for the renovation and reestablishment
of an exclusive group of people: the Jewish People.
The Ten Commandments (see appendix 1 for full text):
1. I am the Lord your
God, you shall have no other gods besides Me.
2. You shall not make
for yourself a sculptured image.
3. You shall not swear
falsely by the name of the Lord your God..
4. Remember the Sabbath
day and keep it holy.
5. Honor your father
and your mother.
6. You shall not murder.
7. You shall not commit
adultery.
8. You shall not steal.
9. You shall not bear
false witness against your neighbor.
10. You shall not covet
your neighbors: house, wife, slaves, or possessions.2
Common phrases are: “You shall not...” In a very real way the Law
of Moses was given by God to teach a group of people [beaten down to a level
of function that was less than animals] how to be human again. When we communicate
with very young children, ones who are learning hot from cold, up from down,
good from bad, we speak to them more in prohibitive terms than in affirming
terms. We do this because they are not capable of abstract cognition. Their
level of comprehension is at a very basic level. We say: “Don’t touch!
Hot!” or “You will not cross the street without me.” It is much
simpler for a child to understand us if we outline rules of conduct in terms
of what not to do than in what they should do. The
God of Judaism is most certainly patterned as a Father (Mother): with a loving
but firm in their approach to rearing their young. And the state of the Jewish
people at the time this Law was given was certainly rudimentary. So, the Ten
Commandments work. The tone of all of all Mosaic Law reflects this child-ish
approach but there is particular import to these ten. The first five commandments
remind us who God is and the minimum that She expects from us. There is a hint
of an indication in commandment 5 (honor your father and mother) concerning
how we should treat each other. The remaining tenets address in a particular
way four dangerous aspects of the human condition which when let go unchecked
can orchestrate the demise of a social group. They are: Force, Wealth,
Sex and Speech.
Force: (commands
6 & 8) Basically the intent is: bicker, nit pick, fight if you want to BUT
no killing inside the group. We will not have any blood feuding which would
cause the community to fragment. Noticeably missing is any discovery of [or
mandate to search for] the driving motive for fighting.
Wealth: (commands
10 & 8) This one is about “stuff”. Humans always get in trouble
behind “stuff”. So the Law says: you can have as much stuff as you
want, and we won’t even get into how you get your stuff too much
- except to say “don’t take your neighbors stuff”. This will
upset the balance of trade because your neighbor won’t trust you. It also
sets up generational animosity.
Sex: (commands
7 & 10) In a nut shell..the line is drawn at adultery. You can flirt, even
be promiscuous, BUT sex between married people outside the bonds of marriage
is not allowed. This behavior generates disharmony with in the community..people
gossip, families splinter.
Speech: (commands
3 & 9) So much damage is done to individuals by the spoken word. Reputations
are ruined by rumor and innuendo. This section of the Law says: you may discuss
and equivocate all you want, BUT there will be a time for only the truth to
be spoken. This time is during the formal resolution of dispute in court.
In conclusion, the Ten Commandments are a particularly
important subset of Mosaic Law, given in a prohibitive tone (parental), directed
toward the creation/maintenance of social order. (recreation of the Jewish state)
There is little intent in the Ten Commandments, or in Mosaic Law at large, for
growth on a personal/individual level. There is no path toward a personal
Ideal. Living in obedience to them does not give personal
enlightenment, but it contributes to the health of societal group as a whole.
“The importance
of the Ten Commandments in their ethical
dimensions lies not in
their uniqueness but in their universality,
not in their finality
but in their foundational priority. They do
not speak the final word
on the topics they touch; they speak
the words that must be
spoken if other words are to follow.”3
The Beatitudes (The Sermon on the Mount)
The Beatitudes are presented in the Bible by two of the gospel
writers Matthew and Luke. Matthew’s accounting is a bit more thorough,
so it is his that I will use for this discussion.
(for the complete version, and for reference to later discussion, please see
appendix 2)
The Beatitudes
And opening His mouth
He began to teach them, saying:
Blessed are the poor
in spirit, for theirs is the kingdom of heaven
Blessed are those who
mourn, for they shall be comforted.
Blessed are the gentle,
for they shall inherit the earth.
Blessed are those who
hunger and thirst for righteousness,
for they shall be satisfied.
Blessed are the merciful,
for they shall receive mercy.
Blessed are the pure
in heart, for they shall see God.
Blessed are the peacemakers,
for they shall be called sons of God.
Blessed are those who
have been persecuted for the sake of
righteousness, for theirs
is the kingdom of heaven.
Blessed are you when
men cast insults at you, and persecute you,
and say all kinds of
evil against you falsely, on account of Me.4
In the Beatitudes Jesus speaks of an Ideal, of the intrinsic value
of suffering, but then He goes on even farther - kicks the expectation up a
notch. He changes the goal of law from creating a perfect society to creating
a perfect person. Perhaps it would be better to say that here He outlines His
own standard for living. If we did not see Him as able to live by His own teachings
we would have no hope of attainment for ourselves. Thank goodness that it appears
that He was able to do quite a good job of it.
The Beatitudes move us from a list of rules for living to a mandate for ego
free relation with our fellow man ...where it was: you shall not kill, it becomes...you
shall not even think of killing; you shall not commit adultery becomes: if you
even desire your neighbors wife you have done it in your heart.... if your neighbor
needs your help for one day, give him 3 days of your time.... if your neighbor
wants your shirt, give him your jacket too. Jesus spins the law from external
to an intensely personal intimate experience. Instead of command, there is invitation.
We see encouragement to query our own hearts for proof of the truth of the Beatitudes.
If we drill down the
meaning of the rhetoric used in the Beatitudes, we find that the basis of these
tenets is obliteration of ego. To enable this we are given a list of ideals
that run 180° counter to the ways of the world. The world urges us to love
our friends/family and hate our enemies. Revenge is ok, because someone has
hurt us. Jesus says, “No, love your enemies and if someone hurts you, offer
the other cheek”. The world says that money buys happiness, Jesus says
“Happy are those who are meek and merciful and pure in heart.” The
goal of this teaching and the teaching of Jesus in general is 1. stripping out
the ego so that our lives may then exist in pure reflection of the will and
love of God, and 2, to remind and refocus our conscious awareness on the overwhelming
and unconditional nature of God’s love for humanity - every single
one of us - indivudually. By so doing, are able to apprehend this love internally
and to let it flow through us to others. Our response to experiencing this love
personally would be a profound and total gratitude for God’s wonders and
mercy. This gratitude then serves as the impetus to maintain the adherence (maintain
the perfection) to the teaching. Any way you look at it these are huge requirements.
If you approach the Beatitudes as a point of reflection of Gods Absolute Love
for us, then some of the “hugeness” of the task dissipates.
“We are to give
others our cloak as well as our coat if they need it.
Why? Because God has
given us what we need.
We are to go with others
the second mile.
Why? Because we know...overwhelmingly..that
god has borne with
for far longer stretches.
Be perfect therefore
as your heavenly Father is perfect”5
In conclusion, although
the Beatitudes are not necessary affirmational in nature, there is a distinctive
change in target and intent and there is a profound change in the impetus with
which the teaching is given - they are not commands; they are suggestions for
self examination. The Beatitudes are the synopsized teaching from Jesus that
this love of God for humanity is for everyone. It is not limited
to the Jewish nation; that we should respond to others not in proportion to
what we decide they deserve, but in proportion to what they need. There should
be no thought of the cost to us personally.
Until now I have discussed
teachings that involve behavior on earth, which has a reciprocal result in heaven
(after death). There are definite advantages to making these tenets part of
one’s personal ethic, however you don’t get your goodies until after
you die.
Now we move into the
realm of Eastern thought. Hinduism and Buddhism have very different views on
“God”, but what they have in common is the idea that we can
and must pursue contact with God on an individual level, while
still alive. The path to union with God (enlightenment) is detailed with
specific actions and mental exercises whose aim are disassociation from temporal
reality by stripping the ego away and allowing “Being” to emerge.
This conscious pursuit of union with God while alive is also present after a
fashion within the Evangelical sect of the Fundamental Christian movement, however
the methodology is somewhat haphazard when compared to the order and harmony
of the Eastern approaches.
The Eight Limbs of Raja Yoga
Hinduism believes
that humans are layered identities. We have Bodies, Consciousness, Subconsciousness
and Being. Hinduism uses several styles of yoga to facilitate the way to union
with God. Yogas are either dualistic in their approach or they are non-dualistic.
By dualistic I mean that the result is a permanent yoking together of the devotee
with God. Non-dualistic refers to a yoga induced state where in the division
between God and the devotee dissolves altogether. Yogas are designed to fit
the temperament of specific groups. There are yogas for living (Karma yoga)
with the goal being attainment of selflessness through work or social role.
There are yogas for the emotional type (Bhakti yoga) with the goal being the
perfect relationship with God. There are yogas for the reflective type (Jnana
yoga) the goal being the attainment of perfect discrimination between the permanent
and the temporary. And last, yogas for the intuitive type (Raja yoga). Raja
yoga is the subject of the question, and its goal is the attainment of enlightenment
by stopping the minds conscious processes. When the mind stops, you change!
Raja yoga is a dualistic
style which utilizes breathing and gazing meditations to develop latent powers
of the mind which leads to the purification of the mind and subsequently - enlightenment.
Union with God.
Raja Yoga is a calculated
scientific experiment in the psychophysical. There are three stages of deep
meditation in this style of yoga, which are accomplished in 8 steps, and some
of which involve assuming physical postures. These steps are referred to as
“limbs” because they can simultaneously, or individually, or in any
order. Each limb contributes to the whole: the goal - silence the mind.
The Eight Limbs of Raja Yoga:
1. Practice the Five
Abstentions: injury, lying, stealing, sensuality and greed.
2. Practice the Five
Observances: cleanliness, contentment, self-control, studiousness, and
contemplation of the
divine.
3. Exclude bodily distractions
through the use of postures “asanas”, ie: the lotus position.
4 Mastery of respiration
through exercises and breath suspension.
5. “Turn the Spotlight
Inward”. Close the doors of perception.
6. Concentration, Phase
1 -Dharana <sp?> -The devotee concentrates on an object until a state
of pure dualism is achieved. There is nothing else but the devotee and the
object.
7. Concentration, Phase
2 - Dhyana - Meditation. The self disappears and only the object exists.
8. Concentration, Phase
3 - Samadhi -The self disappears, the object disappears, there is only God/enlightenment.
The first two steps are
moral preliminaries actually common to all four of the yogas. They are designed
to clear out the distractions of mental restlessness and physical craving. There
is intrinsic value in the practice of these steps alone for increasing mental
clarity and physical energy. Step 3 works through the body to the mind to keep
the body from distracting the mind while it concentrates. This is achieved through
the discipline of the body by means of physical postures. The “asanas”
(physical postures) seem to place the mind in a state conducive to meditation.
Step 4 deals with training the autonomic bodily function of respiration. Untrained
breathing can shatter the minds state of repose during meditation. Techniques
such as counted breathing (sometimes called “Zen” breathing) or breathing
so gently across a goose down on the nostrils that an observer cannot tell if
air is moving in or out are two examples of the breathing exercises of Raja
yoga. Step 5 is a preparatory step for entry into the deep meditative states
of steps 6 through 9. Still being distracted by creaks and groans and flies
and house noises, the devotee turns their concentration /attention from an external
object, inward toward the self, and allows the external to slip away.
“The Yogi is testing a hypothesis: that the deepest truth is opened
only to those who turn
their attention inward”6
Concentration becomes a controlled power. At step 6, the devotee is “in”
their own mind. Most of the distractions of the world are stripped away. Now
the internal distractions come up and must be quieted - memories, daydreams,
anticipations. The purpose of this first phase of Concentration is to teach
the mind to hold unswervingly on an object it is directed toward for example:
the glowing tip of a joss stick. The last two steps initiate profound changes
in the state of the consciousness of the devotee. In step 7 there is unity between
the object and the devotee. In step 8 there is only “Being”. The ultimate
goal is for the mind to be a smooth, crystal clear mirror reflecting God in
perfection.
In conclusion, Raja yoga
is a rigorous training program designed to beat the body and the mind into submission
to the Subconscious and to allow the Subconscious to release itself into pure
Being. There are no commands, there are no suggestions. Raja yoga is neither
prohibitive nor affirmative - you need a self to affirm or prohibit. The self
is considered unimportant, in fact perhaps even a liability; this is why we
need to get rid of it. This being said, it should be noted that the tone of
the exercises is still strongly positive, urging the transcendence of consciousness.
Raja yoga is a controlled experiment in the exploration of the range of consciousness
and a challenge to the mind to rise up to the task and would not be a yoga for
the common man or woman because of the extended meditation time required to
train the mind to Samadhi.
The Eight-Fold Path of Thereveda Buddhism
Buddhism focuses on enlightenment/peace/oneness with the universe through detachment.
Detachment is more than stripping the ego, it is the cessation of personal identification
with the material world. The cessation of desire. Thereveda Buddhism
uses the 8-Fold Path to illuminate the path to Arahat-ship (full enlightenment)
for an individual. Thereveda is a singular religious position. The attainment
of enlightenment is individual, and private. Exclusive. Being ascetic in nature,
we see in the 8-fold path an elaborate list of shoulds, should nots, and abstentions.
“The 8-Fold
Path appears on the surface to be benevolent, but this is
true only in a benign
sort of way. The locus of the Path is MY
enlightenment. All directed actions in the Path are to this end.”7
Perhaps what is seen here is not so much a teaching of “selfishness”
but the logical progression of inward focus. Could it not be a natural swing
to move from introspection to self-obsession?
The 8-fold Path (Aryia-Astanga-Marga) Please see
Appendix 3 for full text
Preliminary step: Right Association: If you want success,
hang out with successful people.
1. Right Views,
Samyagdristi: Accept the Buddhist view about the world, suffering, desire,
that Nirvana is possible in this lifetime, etc.
2. Right
Intent, Samyaksamkalpa: An expression of commitment. Your whole
mind to the task. No more ill will to anyone, no more good will either for that
matter...complete detachment.
3. Right
Speech, Samyagvak: Self examination. We look at our use of words
and our choice of words. We don’t lie or slander or curse, and when we
slip, we perform an internal
examination to determine why we slipped.
4. Right
Conduct, Samyakkarmanta: Extend self examination from our words
to our behavior. We don’t kill or steal, or covet.
5. Right Livelihood,
Samyagajiva: We begin to rearrange our life to be coherent with this new
way of thinking. We allow this enlightened state to infiltrate everything
we do.
6. Right Effort, Samyagvyayama: We work on mental discipline
to control the will. Here the process of detachment begins. We avoid hanging
on to destructive
thoughts.
7. Right
Mindfulness, Samyaksmriti: Recollection/Non reaction. We sever
contact with ego identification with body, sensation, perceptions, thoughts
and
consciousness. Further
honing detachment.
8. Right
Concentration, Samyaksamadhi: Singleness of Mind. The
chains of thought - the part that identifies - is broken. The ego strips away.
This is Enlightenment.
“This is the point
of spontaneous change, the instantaneous viewing
of the world in a completely
new way. The mind IS.
Which is the minds true
and natural condition.”8
In the Beatitudes
the bonus for honoring the teaching was unity with God in heaven after death.
Here, we see a methodology for attaining enlightenment while living.
The Arahat’s life is one of separation from the world. It is as
if this isolation is necessary to maintain the precarious state of “enlightenment”
while living, for in the case of Thereveda Buddhism, the enlightenment will
not be complete and permanent until the soul energy is released from the casing
of the body - corporeal death. Because of it’s focus on asceticism and
renunciation of the world, Thereveda Buddhism is ideally suited for the person
with the luxury of time. It is for the person who has perhaps retired and whose
children are grown.
In conclusion we find
in the Eight-Fold path an ascetic list of shoulds and should nots, but given
in a neutral way. They are neither command or suggestions. In the same fashion
as Raja yoga, this is neither an affirmative nor a prohibitive ethics set. However
with the goal the extinguishing of self through ascetic/denial carries with
in a strong negative spin. The overall attitude is one of acceptance and expectation.
If you are here, then you have already decided to do what we do.
The Six Paramitas of Mahayanna Buddhism
Mahayanna Buddhism holds
that everyone has the Buddha Nature within. This Nature can be brought forward
into consciousness.
While in agreement with
the Therevedas that enlightenment can be attained in this lifetime after a fashion,
the Mahayannas go on to say that we can be fully enlightened in
this life time instantaneously and stay alive (Bodhisattva).
A unique quality of the Mahayanna teaching is that you don’t have
to be Buddhist to become enlightened! The Mahayanna’s believe that Jesus
was an enlightened Bodhisattva.
Upon attaining enlightenment,
the goal of the Bodhisattva is to forego their own passing into nirvana, stay
earthbound and, through teaching the Six-Paramitas with wisdom and compassion,
help others to further their enlightenment. Mayahanna Buddhism is a religion
of balance. It is through the detachment from ego identification on the internal
and on the external level that attainment of enlightenment is possible.
The 6-Perfections:(6-Paramitas) (for complete text please
see appendix 4)
1. Charity, Dana: Love and Compassion for Others. Internal
practice: practice endless mental tolerance of others, patience, sympathy and
understanding. External
practice: We pay heed to our natural desire to help others, and will engage
in selfless acts with a pure motive.
2. Good Behavior,
Sila: Live a Moral Life. Internal practice: We are no longer identifying
with “good” and “evil”, there is just one right
thing to do so we are able
to engage in spontaneous action. External practice: Be humble, and behave ourselves,
we give of ourselves to others and we use restraint in all areas of life.
3. Energy,
Virya: Zeal, Earnestness. Internal practice: We are 100% present in every
aspect of our lives. Fully involved. Fully committed. External practice: We
exercise self-control in every area of our lives.
4. Patience,
Ksanti: Patience and Tolerance. Internal practice: Patience with ourselves.
We take it easy and are merciful with ourselves. External practice: Patience
with the impermanence
of one’s circumstances. Knowing the bad and the good are transitory. Being
patient and focused to walk through all of it.
5. Thoughtfulness,
Dhyana: Meditation. Internal practice: Contemplate until logic fades away,
and the intuitive spiritual mind becomes aware and active unto
Samadhi: transcendental
perfection. External practice: be aware of what we do. Everything is intentional.
6. Wisdom,
Prajna: Insight. Internal practice: We become united with the all inclusive
truth: compassion. We move into a state of complete freedom and spiritual
strength.External practice: We express ourselves, we philosophize, we get educated,
then we use it in our daily life to help others.
The ideal of the Bodhisattva
is to taste the joy of true Nirvana, while vowing to stay fully involved in
the world until everyone has become enlightened. The Six Paramitas are the backbone
for a sect that is a system of action and interaction with others. Because of
it’s focus on involvement with life and the world, Mahayanna Buddhism is
ideally suited for the common man. It is for the person who has worldly responsibilities
to family, employer, and friends.
In conclusion we find
in the Six-Paramitas of Mahayanna Buddhism a list of positive affirmations for
a life of true benevolence and compassion. In the 6-Paramitas, we see committed
activity for the wellbeing and betterment of others, with a true separation
from ego-identity.
The goal here is very similar to that of the Beatitudes. Once again, we see
transcendence. The self is not extinguished, it is released to become greater
than it was. This is a strongly positive ethics set encouraging separation from
ego identification with things and devotion to the needs of our brothers and
sisters.
In final conclusion: The
Ten Commandments stand alone as a group of rules for social health. It is not
until the Beatitudes that we begin to see a concern for the detachment of the
ego. This is communicated in a way that almost indicates that God will take
care of breaking down the physical distractions. The Eastern religions represented
here seem to have clear understanding that detachment of the ego is driven through
discipline of the body. The Beatitudes as represented in the Bible do not reflect
this point. This causes difficulties in practice. How often does a Christian
pray for the “patience and tolerance” called for in the Beatitudes
only to find that what they get is a hammering of every “impatient”
and “intolerant” button that they have until they “learn”
patience and tolerance. Why are there no tools offered in Christianity for stripping
out this ego? Why is there no method offered for the Christian to still their
mind so that it can become the reflection of the love of God? The Sermon on
the Mount would say that Christians are to “aspire” to it. Why then
are they only given the list of “shoulds” and never given a path to
achievement? Why did the Eastern elements of detachment of self wind up in the
Bible in the first place, and secondly why did only half the concept wind up
there? Was the physical part of the path to God omitted by the gospel writers
or by God?
I don’t know the
answer to any of these questions. But I am sure thinking about them.
In Eastern ethics we see
a split between the Hindu/Buddhist sects: help others (Mahayanna)/don’t
worry about others (Thereveda)/extinguish the self completely (Raja yoga). It
seems to offer a balance of choice that would fit any individuals make-up from
stingy to gracious, from grumpy to joyful. There is something for everybody
at any stage of life.
In closing, I am reminded
of the words of the Dalai Lama when asked at a meeting that I was privileged
enough to attend. He was asked: “Which path is the true path?” His
answer was (I paraphrase..) “It doesn’t matter, what matters is your
commitment to it. Pick one, and commit everything you are to it.”
Appendix 1: The Ten Commandments,
complete text from the Tanakh Ex 20: 1-14
God spoke all these words saying:
I the Lord am your God who brought you out of the land of Egypt, the house of
bondage: You shall have no other gods besides Me.
You shall not make for yourself a sculptured image, or any likeness of what
is in the heavens above, or on the earth below, or in the waters under the earth.
You shall not bow down to them or serve them. For I the Lord your God am an
impassioned God, visiting the guilt of the parents upon the children, upon the
third and upon the fourth generations of those who reject Me, but showing kindness
to the thousandth generation of those who love Me and keep My commandments.
You shall not swear falsely by the name of the Lord your God; for the Lord will
not clear one who swears falsely by His name.
Remember the sabbath day and keep it holy. Six days you shall labor and do all
your work, but the seventh day is a sabbath of the Lord your God: you shall
not do any work - you, your son or daughter, you male of female slave, or your
cattle, or the stranger who is within your settlements. For in six days the
Lords made haven and earth and sea, and all that is in them, and He rested on
the seventh day; therefore the Lord blessed the sabbath day and hallowed it.
Honor your father and your mother, that you may long endure on the land that
the Lord your God is assigning to you.
You shall not murder.
You shall nor commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house: you shall not covet your neighbor’s
wife, or his male or female slave, or his ox or his ass or anything that is
your neighbor’s.
back
Appendix 2: The Sermon on
the Mount (Beatitudes),
complete text from the New American Bible, Matt 5
When He saw the crowds He went up on the mountainside. After He had sat
down his disciples gathered around Him, and He began to teach them:
How blest are the poor in spirit: the reign of God is theirs.
Blest too are the sorrowing;they shall be consoled.
Blest are the lowly; they shall inherit the land.
Blest are they who hunger and thirst for holiness; they shall have their fill.
Blest are they who show mercy, mercy shall be theirs.
Blest are the single-hearted for they shall see God.
Blest too are the peacemakers; they shall be called sons of God.
Blest are those persecuted for holiness’ sake; the reign of God is theirs.
Blest are you when they insult you and persecute you and utter every kind of
slander against you because of me. Be glad and rejoice, for your reward is great
in heaven; they persecuted the prophets before you in the very same way.
The Disciples
You are the salt of the earth. But what if salt goes flat? How can you restore
its flavor? Then it is good for nothing but to be thrown out and trampled underfoot.
You are the light of the world. A city set on a hill cannot be hidden. Men to
not light a lamp and then put it under a bushel basket. They set on a stand
where it gives light to all in the house. In the same way, your light must shine
before men so that they may see goodness in your acts and give praise to your
heavenly Father.
The Old Law and the New
Do not think that I have come to abolish the law and the prophets. I have come
not to abolish them, but to fulfill them. Of this much I assure you: until heaven
and earth pass away, not the smallest letter of the law, not the smallest part
of a letter, shall be done away with until it all comes true. That is why whoever
breaks the least significant of these commands and teaches others to do so shall
be called least in the kingdom of God. Whoever fulfills and teaches these commands
shall be great in the kingdom of God. I tell you, unless your holiness surpasses
that of the scribes and pharisees you shall not enter the kingdom of God.
Against Anger
You have heard the commandment imposed on your forefathers, “You shall
not commit murder; every murderer shall be liable to judgment”. What I
say to you is: everyone who grows angry with his brother shall be answerable
to the Sanhedrin, and if he holds him in contempt he risks the fires of Gehenna.
If you bring your gift to the altar and there recall that your brother has anything
against you, leave your gift at the altar, go first to be reconciled with your
brother, and then come and offer your gift. Lose no time; settle with your opponent
while on your way to court with him. Otherwise your opponent may hand you over
to the judge who will hand you over to the guard who will throw you into prison.
I warn you, you will not be released until you have paid the last penny.
Occasions of Impurity
You have heard the commandment, “You shall not commit adultery.” What
I say to you is: anyone who looks lustfully at a woman has already committed
adultery with her in his thoughts. I f your right eye is your trouble, gouge
it out and throw it away! better to lose part of your body than to have it all
cast into Gehenna. Again, if your right hand is your trouble cut it off and
throw it away! Better to lose part of your body than to have it all cast into
Gehenna.
Divorce
It was also said, “Whenever a man divorces his wife, he must give her a
decree of divorce.” What I say to you is: everyone who divorces his wife
-lewd conduct is a separate case - forces her to commit adultery. The man who
marries a divorced woman likewise commits adultery.
On Oaths
You have heard the commandment imposed on your forefathers, “Do not take
a false oath; rather make good to the Lord all your pledges.: What I tell you
is: do not swear at all. Do not swear by heaven (it is god’s throne), nor
by the earth (it is His footstool), nor by Jerusalem (it is the city of the
great King); do not swear by your head (you cannot make a single hair white
or black). Say “Yes” when you mean “Yes” and “NO”
when you mean “NO”. Anything beyond that is from the evil one.
New Law of Retaliation
You have heard the commandment, “An eye for an eye, a tooth for a tooth.”
But what I say to you is: offer no resistance to injury. When a person strikes
you on the right cheek, turn and offer him the other. If anyone wants to go
to law over your shirt, hand him your coat as well. Should anyone press you
into service for one mile, go with him two miles. Give to the man who begs from
you. Do not turn your back on the borrower.
Love of Enemies
You have heard the commandment, “You shall love your countryman but hate
your enemy.: My command to you is: love your enemies, pray for your persecutors.
This will prove that you are sons of your heavenly Father, for His sun rises
on the bad and the good, He rains on the just and the unjust. If you love those
who love you, what merit is there in that? Do not tax collectors do as much?
And if you greet your brothers only, what is so praiseworthy about that? Do
not pagans do as much? In a word, you must be made perfect as your heavenly
Father is perfect.
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Appendix 3: The Eight-Fold Path of Thereveda Buddhism
complete text from Eastern Philosophy, Paper #2
The 8-fold Path (Aryia-Astanga-Marga) Preliminary
step: Right Association: If you wish to succeed, hang out with
people who have the same goals that you do. We are heavily influenced and even
taught by our fellows. The more contact we have with people ahead of us on the
path, the more likely we are to succeed on our own path.
1. Right Views, Samyagdristi: The Buddha knew that until
a person’s rational mind was satisfied, a person could not proceed forward
on the Path with any commitment and clarity. Here we are urged to examine what
life’s problem really is. This step assumes that: we already know the difference
between good/evil, we accept that Nirvana is possible, we accept that the cause
of suffering is desire, and we do not accept any other view about the world.
In a nutshell this is the Buddhist Act of Faith: We believe in the 4 Noble Truths.
2. Right Intent, samyaksamkalpa: Here we are urged to commit
our whole heart to what we really want. We resolve to have a mind: free from
worldly attachments, free from ill-will to anyone, free from intent to cause
harm to anyone. We resolve this because we understand that karma is produced
by intentions, not by actions.
3. Right Speech, Samyagvak: We begin an examination of
self, beginning with our choices of and usage of words, and what they reveal
about us. We refrain from: lying, slanderous statements, unkind language, and
gossip. And when we do catch ourselves slipping, we examine why we did it.
4. Right Conduct, Samyakkarmanta: We continue our self
examination looking at our behavior. We do not kill, steal, engage in self indulgent
sex, lie, or drink intoxicants. For the TVB monk, to “not engage in self
indulgent sex” means a vow of celibacy.
5. Right Livelihood, Samyagajiva: With the understanding
that The Way is not easy, it would be conducive to success if our chosen line
of work at the very least does not conflict with our devotional path. If our
chosen work could actually be in harmony with our path, what a bonus! We don’t
want a living that takes advantage of others, (pandering, slavery) or hurts
others - even indirectly (arms dealer, poisonous chemical dealer, or even liquor
store owner). We must have no ego involvement with our livelihood.
“It is life’s means, not life’s end”.9
6. Right Effort, Samyagvyayama: For this to work we can’t
just “wanna”, we must apply ourselves. We must curb the will with
diligence and discipline. We will try with all our energy to: avoid harmful
or destructive thoughts, avoid grasping and holding on to them when they do
pop up, and we will develop and maintain good qualities of mind to take the
place of the harmful ones. The focus is on slow steady progress rather than
a quick finish.
7. Right Mindfulness, Samyaksmriti: Recollection. We must
put effort into understanding the true nature of the 5 aggregates (skandas)
of life, to see them for what they really are, (illusions in process) and detach
from them. We sever the bond of ego identification with body, sensation, perceptions,
thoughts, and consciousness. An easy exercise to this end is to refer to ourselves
in the second person. Saying “she is hungry” rather than “I am
hungry.” Here we are urged to rise into awareness every action taken, and
every content that appears in our consciousness. Ever mindful of our intent
and motive.
“We should witness all things non-reactively, especially our moods and
emotions,
neither condemning some nor holding on to others.....The Buddha saw ignorance,
not sin, as the offender....insofar as sin is our fault, it is prompted by a
more
fundamental ignorance...the ignorance of our true nature.”10
8. Right Concentration, Samyaksamadhi: This is the
Buddhist equivalent of Raja yoga. We approach the moment of samadhi – singleness
of mind. Here the chains of thought are broken, and the ego strips away from
thought. This is the point of spontaneous change, the instantaneous viewing
of the world in a completely new way. The mind IS. Which is the minds true and
natural condition.
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Appendix 4: The six Paramitas of Mahayanna Buddhism
complete text from Eastern Philosophy, Paper #2
The 6-Perfections (6-Paramitas) there is
an external and an internal practice for each Perfection
1. Charity, Dana: Love and Compassion. Here we are enjoined
to help others. This is the perfection which originates the Bodhisattva self
yielding hope of Nirvana. The highest point: to devote ourselves to helping
others achieve nirvana with no thought of our own. For the person in beginning
practice, the external application of this perfection is this: If we have any
insight at all into the discomfort of the world, we will naturally want to help
others who are in discomfort. We will naturally engage in selfless giving, and
give anonymous gifts with a pure motive. The internal application of this perfection
is this: we practice endless mental tolerance of others, patience, sympathy
and understanding.
2. Good Behavior, Sila: Live a moral life. Externally this is:
be humble, behave ourselves, we give of ourselves, we use restraint. Internally:
We are capable of spontaneous effortless action because there is no good or
evil, there is just the right thing to do. Our nature already knows this and
needs no label for it. And besides, there is no us anyway, so there is no ego
attachment.
3. Energy, Virya: Zeal, earnestness. Externally: we exercise self-control
in every area of our lives. Internally: We are 100% present in every aspect
of our lives. Fully involved. Fully committed.
4. Patience, Ksanti: Patience and tolerance. Externally:
patience with the impermanence of one’s circumstances. Knowing the bad
and the good are transitory. Being patient and focused to walk through all of
it. Internally: Patience with yourself. Rome wasn't build in a day, so we take
it easy and are merciful with ourselves.
5. Thoughtfulness, Dhyana: Meditation. Externally: be aware
of what we do. Everything is intentional. Internal: Contemplate until logic
fades away, and the intuitive spiritual mind becomes aware and active unto Samadhi:
transcendental perfection.
6. Wisdom, Prajna: Insight. External: we express ourselves,
we philosophize, we get educated, then we use it in our daily life. Internal:
we become united with the all inclusive truth: compassion. Move into a state
of complete freedom and spiritual strength.
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Bibliography
The Spiritual Seekers Guide, .................................................................Steven
S. Sadlier
The World’s Religions, .............................................................................Houston
Smith
Tanakh: Torah, Nevi’im, Kethuvim........................... The Jewish
Publication Society
The Bible, New International Version..............................Zondervan
Bible Publishers
The Bible, New American Standard .................................. Thomas Nelson
Publishers
Eastern Philosophy, paper #2 ......................................................
Donna M. Chapman
The Sacred and the Profane ......................................................................
Mircea Eliade
The Hitch Hiker’s Guide to the Galaxy................................................Douglas
Adams
1 The World’s Religions, p287
2Tanakh, Ex 20:1-14
3 The World’s Religions, p288
4 The Bible, New American Standard, Mat 5:2-12
5 The Worlds Religions, p327
6 The Worlds Religions, p46
7 Eastern Philosophy, Paper #2, p5
8 Eastern Philosophy, Paper #2 p7
9 The World’s Religions, 108
10 The World’s Religions, 110