The Buddhism between other Religion
Saturday, February 6, 2010From The Preface To The First Edition
As a first attempt of an authentic dictionary of Buddhist doctrinal terms, used in the P�li Canon and its Commentaries, this present manual will fill a real gap felt by many students of Buddhism. It provides the reader not with a mere superficial enumeration of important P�li terms and their English equivalents, but offers him precise and authentic definitions and explanations of canonical and post-canonical terms and doctrines, based on Sutta, Abhidhamma and Commentaries, and illustrated by numerous quotations taken from these sources, so that, if anyone wishes, he could, by intelligently joining
by N Sumana Thera
Buddhism has long been an important part of the cultural heritage of South East Asia. The monuments of Angkor Wat in Cambodia and Borobudur in Indonesia are just two of countless testimonies to the former greatness of Buddhism in this region. In Singapore too Buddhism is an important element in the cultural heritage of the people. The fact that a large section of the Chinese Community as well as the small but influential Srilankan Community acknowledge Buddhism as the primary force shaping their religious ideals and moral values is more than proof of this. Nonetheless, it is certain that if Buddhism is to continue to exercise a positive influence upon present and future generations, it cannot remain content with the achievements of the past. The religious ideals and moral values of Buddhism which have proved so useful to past generations must be transmitted to men and women living in a changing world. In order that this can be accomp-lished, it is important that the teachings of the Buddha be made available to the largest number of people.
With this objective in mind, the Srilankaramaya Buddhist Temple invited Dr Santina to deliver a series of public lectures. The lectures outlined
by Narada Mahathera
The Buddha
On the fullmoon day of May, in the year 623 B.C., there was born in the district of Nepal an Indian Sakya Prince named Siddhattha Gotama, who was destined to be the greatest religious teacher in the world. Brought up in the lap of luxury, receiving an education befitting a prince, he married and had a son.
His contemplative nature and boundless compassion did not permit him to enjoy the fleeting material pleasures of a Royal household. He knew no woe, but he felt a deep pity for sorrowing humanity. Amidst comfort and prosperity, he realized the universality of sorrow. The palace, with all its worldly amusements, was no longer a congenial place for the compassionate prince. The time was ripe for him to depart. Realizing the vanity of sensual enjoyments, in his twenty-ninth year, he renounced all worldly pleasures and donning the simple yellow garb of an ascetic, alone, penniless, wandered forth in search of Truth and Peace.
It was an unprecedented historic renunciation; for he renounced not in his old age but in the prime of manhood, not in poverty but in plenty. As it was the belief in the ancient days that no deliverance could be gained unless one leads a life
by Piyadassi Thera
'Dependent Origination' - Pañicca-Samuppàda - is a basic teaching of the Buddha Dhamma (Buddhism). The doctrine therein being so deep and profound, it is not possible within the limited scope of this essay to make an extensive survey of the subject. Based solely on the teaching of the Buddha an attempt is made here to elucidate this doctrine, leaving aside the complex details involved.
Scholars and writers have in various forms rendered this term into English. 'Dependent Origination', 'Dependent Arising', 'Conditioned Co-production', 'Causal Genesis'. 'Conditioned Genesis' are some renderings. Throughout this essay the term 'Dependent Origination' is used. Dependent Origination is not a discourse for the unintelligent and superficial, nor is it a doctrine to be grasped by speculation and mere logic put forward by hair-splitting disputants. Hear these words of the Buddha.
'Deep, indeed, Ananda,The attendant - disciple of the Buddha. is this Pañicca-Samuppàda and deep does it appear. It is through not understanding, through not penetrating this doctrine, that these beings have become entangled like a matted ball or thread, become like munja grass and rushes, unable to pass beyond
by Ven. Pannyavaro
Meditative attention is an art, or an acquired skill which brings clarity and an intelligence that sees the true nature of things. Among the variety of techniques in Buddhist meditation, the art of attention is the common thread underpinning all schools of Buddhist meditation: Mahamudra in the Tibetan tradition, Zazen in Zen Buddhism and Vipassana meditation in Theravada. Its ubiquitousness is illustrated by this Zen story: A monk once asked his teacher, What is the fundamental teaching in Buddhism? the Master replied Attention. The student, dissatisfied with the answer said, I wasnt asking about attention, but was wanting to know the essential teaching in Buddhism. The Master replied, Attention, Attention, Attention. So, it can be appreciated that the essence of Buddhist practice is to be found in the word - attention!
But how to do it? What is the practice? Vague advice to an aspiring meditator, such as be mindful or be attentive, while offered with good intention, is unlikely to be effective. It is like the rulers in Aldous Huxleys utopian novel Island who taught mynah birds to repeat attention in the hope of training the island inhabitants to be attentive it just didnt work.
by Ven. Pannyavaro
Meditative attention is an art, or an acquired skill which brings clarity and an intelligence that sees the true nature of things. Among the variety of techniques in Buddhist meditation, the art of attention is the common thread underpinning all schools of Buddhist meditation: Mahamudra in the Tibetan tradition, Zazen in Zen Buddhism and Vipassana meditation in Theravada. Its ubiquitousness is illustrated by this Zen story: A monk once asked his teacher, What is the fundamental teaching in Buddhism? the Master replied Attention. The student, dissatisfied with the answer said, I wasnt asking about attention, but was wanting to know the essential teaching in Buddhism. The Master replied, Attention, Attention, Attention. So, it can be appreciated that the essence of Buddhist practice is to be found in the word - attention!
But how to do it? What is the practice? Vague advice to an aspiring meditator, such as be mindful or be attentive, while offered with good intention, is unlikely to be effective. It is like the rulers in Aldous Huxleys utopian novel Island who taught mynah birds to repeat attention in the hope of training the island inhabitants to be attentive it just didnt work.
by Translated by F. Max Muller
The Project Gutenberg Etext The Dhammapada, Translated by Muller
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The Dhammapada
Translated by F. Max Muller
December, 1999 [Etext #2017]
The Project Gutenberg Etext The Dhammapada, Translated by Muller ******This file should be named dhmpd10.txt or 1dhmpd0.zip******
Corrected EDITIONS of our etexts get a new NUMBER, dhmpd11.txt VERSIONS based on separate sources get new LETTER, dhmpd10a.txt
This etext was prepared by Tom Weiss (tom(at)iname.com)
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by N/A
by Ajahn Sumedho
The Blessed One was once living at Kosambi in a wood of simsapa trees. He picked up a few leaves in his hand, and he asked the bhikkhus, 'How do you conceive this, bhikkhus, which is more, the few leaves that I have picked up in my hand or those on the trees in the wood?
'The leaves that the Blessed One has picked up in his hand are few, Lord; those in the wood are far more.'
'So too, bhikkhus, the things that I have known by direct knowledge are more; the things that I have told you are only a few. Why have I not told them? Because they bring no benefit, no advancement in the Holy Life, and because they do
not lead to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. That is why I have not told them. And what have I told you? This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the way leading to the cessation of suffering. That is what I have told you. Why have I told it? Because it brings benefit, and advancement in the Holy Life, and because it leads to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. So bhikkhus, let your task be
by Ven. Dr. K. Sri Dhammananda
In the academic study of religion as a phenomenon in history the term 'religion' can be considered in its different aspects: as an inner experience, as theology, or intellectual formulation of doctrine, as a basis or source of ethics and as an element in culture.
Different scholars have given different views and opinions of its nature and meaning. According to Aldous Huxley, religion is, among other things, a system of education, by means of which human beings may train themselves, first to make desirable changes in their own personalities and in society, and second, to heighten consciousness and so establish more adequate relations between themselves and the universe of which they are parts. Modern Indian philosophers like Dr. Radhakrishnan, have expounded the theme that religion is not a set of doctrines but that it is experience. And religious experience is based on the realisation of the presence of the divine in man. H.G. Wells says 'religion is the central part of our education that determines our moral conduct'. The German philosopher, Kant, stated that 'religion is the recognition of our moral principles as laws that must not be transgressed.'
The Buddha's message as
by N/A
The life of the Buddha is more than an account of one mans quest for and realisation of the truth; it is also about the people who encountered that man during his forty-five year career and how their encounter transformed them.
by N/A
Bible: Bible, the English form of the Greek name Biblia, meaning 'books,' the name which in the fifth century began to be given to the entire collection of sacred books, the 'Library of Divine Revelation.' The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption.....
Christianity
It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are 'the scriptures' (Matt. 21:42), 'scripture' (2 Pet. 1:20), 'the holy scriptures' (Rom. 1:2), 'the law' (John 12:34), 'the law of Moses, the prophets, and the psalms' (Luke 24:44), 'the law and the prophets' (Matt. 5:17), 'the old covenant' (2 Cor. 3:14, R.V.). There is a break of 400 years between the Old Testament and the New.....
by King James
The Holy Bible is the sacred book or Scriptures of Judaism and of Christianity. The Bible of Judaism and the Bible of Christianity are different in some important ways. The Jewish Bible is the Hebrew Scriptures, 39 books originally written in Hebrew, except for a few sections in Aramaic. The Christian Bible is in two parts, the Old Testament and the 27 books of the New Testament. The Old Testament is structured in two slightly different forms by the two principal divisions of Christendom. The version of the Old Testament used by Roman Catholics is the Bible of Judaism plus 7 other books and additions to books; some of the additional books were originally written in Greek, as was the New Testament. The version of the Old Testament used by Protestants is limited to the 39 books of the Jewish Bible. The other books and additions to books are called the Apocrypha by Protestants; they are generally referred to as deuterocanonical books by Roman Catholics.
The term Bible is derived through Latin from the Greek biblia, or “books,” the diminutive form of byblos, the word for “papyrus” or “paper,” which was exported from the ancient Phoenician port city of Biblos. By the time of the Middle
by Ted Cross
ALL RIGHTS RESERVED INTERNATIONALLY. The "ISV" and "International Standard Version" trademarks are registered in the United States Patent and Trademark Office by The ISV Foundation. Use of either trademark requires written permission of The ISV Foundation. The ISV triglyph device is claimed as a trademark by The ISV Foundation.
All trademarks for English language Bible translations noted herein are the property of their respective owners. The ISV text may be quoted in any form (written, visual, electronic, or audio) up to and inclusive of five hundred (500) verses without expressed written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible and do not account for more than 25 percent of the total text of the work in which they are quoted. Notices of copyright must appear on the copyright page of the work as follows:
Scripture taken from the Holy Bible, International Standard Version®. Copyright © 2000 by The ISV Foundation, Santa Ana, CA. All rights reserved internationally.
When quotations from the ISV text are used in non-commercial media, such as church bulletins, orders of service, sermon outlines, transparencies or other
by God
1 In the beginning God created the heavens and the earth.
2 And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
4 And God saw the light, that it was good: and God divided the light from the darkness.
5 And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
8 And God called the firmament Heaven. And there was evening and there was morning, a second day.
9 And God said, Let the waters under the heavens be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit
by Translated by Joseph Smith, Jr.
The Book of Mormon
Translated by Joseph Smith, Jr.
1908 Authorized Edition
Compared with the orginal manuscript and the Kirtland edition of 1837, which was carefully reexamined and compared with the original manuscript by Joseph Smith and Oliver Cowdery. The Title Page of the Book of Mormon was translated directly from the plates along with the rest of the translation. Joseph Smith explained this as follows,
"I wish also to mention here, that the title page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated; the language of the whole running the same as all Hebrew writing in general; and that, said title page is not by any means a modern composition either of mine or of any other man's who has lived or does live in this generation. Therefore, in order to correct an error which generally exists concerning it, I give below that part of the title page of the English version of the Book of Mormon, which is a genuine and literal translation of the title page of the Original Book of Mormon, as recorded on the plates" (Times and Seasons,
by Matthew Henry's agreed classic commentary.
* The first sabbath. (1-3) Particulars about the creation. (4-7) The planting of the garden of Eden. (8-14) Man is placed in it. (15) God's command. (16,17) The animals named, The making of woman, The Divine institution of marriage. (18-25)
1-3 After six days, God ceased from all works of creation. In miracles, he has overruled nature, but never changed its settled course, or added to it. God did not rest as one weary, but as one well pleased. Notice the beginning of the kingdom of grace, in the sanctification, or keeping holy, of the sabbath day. The solemn observing of one day in seven as a day of holy rest and holy work, to God's honour, is the duty of all to whom God has made known his holy sabbaths. At this time none of the human race were in being but our first parents. For them the sabbath was appointed; and clearly for all succeeding generations also. The Christian sabbath, which we observe, is a seventh day, and in it we celebrate the rest of God the Son, and the finishing the work of our redemption.
4-7 Here is a name given to the Creator, "Jehovah." Where the word "LORD" is printed in capital letters in our English Bibles, in the original it is "Jehovah." Jehovah is
by R. W. Wright
Prefatory.
The office of a preface is twofold; first, to introduce the author to the public; second, to introduce his work. As the writer seeks no personal introduction, beyond what a favorable or unfavorable reception of his work may give him, he leaves the more formal, if not formidable branch of salutation untouched.
The work has cost him some labor, as the reader will see. The field he has traversed is vast and varied, and the facts he has gathered are numerous and from many and diversified sources--all bearing more or less conclusively on the one vital point he seeks to establish, viz: That the primordial germs (meaning germinal principles of life) of all living things, man alone excepted, are in themselves upon the earth, and that they severally make their appearance, each after its kind, whenever and wherever the necessary environing conditions exist .
The foundation of this emphatic formula we find in the Bible Genesis, in the words given on our title-page, which are more accurately translated in the Septuagint, than in our common English version of the Old Testament. The words are to be found in the 11th verse of the first chapter of Genesis, and the writer
by Marting Luther
Martin Luther's 95 Theses
Disputation of Doctor Martin Luther
on the Power and Efficacy of Indulgences
by Dr. Martin Luther, 1517
Disputation of Doctor Martin Luther
on the Power and Efficacy of Indulgences
by Dr. Martin Luther, 1517
Published in:
Works of Martin Luther
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.
DISPUTATION OF DOCTOR MARTIN LUTHER
ON THE POWER AND EFFICACY OF
INDULGENCES
OCTOBER 31, 1517
Out of love for the truth and the desire to bring it to light,the following propositions will be discussed at Wittenberg,under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us,
may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession
by N/A
This e-book comes from multiple editions of Challoner's revised Douay-Rheims Version of the Holy Bible. In 1568 English exiles, many from Oxford, established the English College of Douay (Douai/Doway), Flanders, under William (later Cardinal) Allen. In October, 1578, Gregory Martin began the work of preparing an English translation of the Bible for Catholic readers, the first such translation into Modern English. Assisting were William Allen, Richard Bristow, Thomas Worthington, and William Reynolds who revised, criticized, and corrected Dr. Martin's work. The college published the New Testament at Rheims (Reims/Rhemes), France, in 1582 through John Fogny with a preface and explanatory notes, authored chiefly by Bristol, Allen, and Worthington. Later the Old Testament was published at Douay in two parts (1609 and 1610) by Laurence Kellam through the efforts of Dr. Worthington, then superior of the seminary. The translation had been prepared before the appearance of the New Testament, but the publication was delayed due to financial difficulties. The religious and scholarly adherence to the Latin Vulgate text led to the less elegant and idiomatic words and phrases often found in the
by William Lyon Phelps
Page 01
P riests, atheists, sceptics, devotees, agnostics, and evangelists are generally agreed that the
Authorised Version of the English Bible is the best example of English literature that the world has
ever seen.
Figure 1.0 The Holy Bible.
It combines the noblest elevations of thought, aspiration, imagination, passion and religion with
simplicity of diction.
Everyone who has a thorough knowledge of the Bible may truly be called educated;and no other
learning or culture,no matter how extensive or elegant, can, among Europeans and Americans, form a proper substitute. Western civilisation is founded upon the Bible; our ideas,our wisdom, our philosophy, our literature,our art, our ideals, come more from the Bible than from all other books
put together.
It is a revelation of divinity and of humanity; it contains the loftiest religious aspiration along with a
candid representation of all that is earthly, sensual and devilish. I thoroughly believe in a university
education for both men and women;but I believe a knowledge of the Bible without a college course is more valuable than a college course without the Bible. For in the Bible
Judaism
Others
by Albert G. Mackey
Preliminary. The Origin and Progress of Freemasonry.
Any inquiry into the symbolism and philosophy of Freemasonry must necessarily be preceded by a brief investigation of the origin and history of the institution. Ancient and universal as it is, whence did it arise? What were the accidents connected with its birth? From what kindred or similar association did it spring? Or was it original and autochthonic, independent, in its inception, of any external influences, and unconnected with any other institution? These are questions which an intelligent investigator will be disposed to propound in the very commencement of the inquiry; and they are questions which must be distinctly answered before he can be expected to comprehend its true character as a symbolic institution. He must know something of its antecedents, before he can appreciate its character.
But he who expects to arrive at a satisfactory solution of this inquiry must first—as a preliminary absolutely necessary to success—release himself from the influence of an error into which novices in Masonic philosophy are too apt to fall. He must not confound the doctrine of Freemasonry with its outward and extrinsic
by lonian Legends of the Creation
The baked clay tablets and portions of tablets which describe the views and beliefs of the Babylonians and Assyrians about the Creation were discovered by Mr. (later Sir) A.H. Layard, Mormuzd Rassam and George Smith, Assistant in the Department of Oriental Antiquities in the British Museum. They were found among the ruins of the Palace and Library of Ashur-bani-pal (B.C. 668-626) at Ḳuyûnjiḳ (Nineveh), between the years 1848 and 1876. Between 1866 and 1870, the great "find" of tablets and fragments, some 20,000 in number, which Rassam made in 1852, was worked through by George Smith, who identified many of the historical inscriptions of Shalmaneser II, Tiglath-Pileser III, Sargon II, Sennacherib, Esarhaddon, and other kings mentioned in the Bible, and several literary compositions of a legendary character, fables, etc. In the course of this work he discovered fragments of various versions of the Babylonian Legend of the Deluge, and portions of several texts belonging to a work which treated of the beginning of things, and of the Creation. In 1870, Rawlinson and Smith noted allusions to the Creation in the important tablet K.63, but the texts of portions of tablets
by Kisari Mohan Ganguli
( Pandava-Pravesa Parva )
OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity 1 , spend her days unrecognised?"
Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath
by Krishna-Dwaipayana Vyasa
( Aranyaka Parva ) [Pg 1]
Om! Having bowed down to Narayana, and Nara the foremost of male beings, and the goddess Saraswati also, must the word Jaya be uttered.
Janamejaya said, "O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors—the sons of Pritha—(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly overwhelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic
read more “The Buddhism between other Religion”
As a first attempt of an authentic dictionary of Buddhist doctrinal terms, used in the P�li Canon and its Commentaries, this present manual will fill a real gap felt by many students of Buddhism. It provides the reader not with a mere superficial enumeration of important P�li terms and their English equivalents, but offers him precise and authentic definitions and explanations of canonical and post-canonical terms and doctrines, based on Sutta, Abhidhamma and Commentaries, and illustrated by numerous quotations taken from these sources, so that, if anyone wishes, he could, by intelligently joining
Buddhism has long been an important part of the cultural heritage of South East Asia. The monuments of Angkor Wat in Cambodia and Borobudur in Indonesia are just two of countless testimonies to the former greatness of Buddhism in this region. In Singapore too Buddhism is an important element in the cultural heritage of the people. The fact that a large section of the Chinese Community as well as the small but influential Srilankan Community acknowledge Buddhism as the primary force shaping their religious ideals and moral values is more than proof of this. Nonetheless, it is certain that if Buddhism is to continue to exercise a positive influence upon present and future generations, it cannot remain content with the achievements of the past. The religious ideals and moral values of Buddhism which have proved so useful to past generations must be transmitted to men and women living in a changing world. In order that this can be accomp-lished, it is important that the teachings of the Buddha be made available to the largest number of people.
With this objective in mind, the Srilankaramaya Buddhist Temple invited Dr Santina to deliver a series of public lectures. The lectures outlined
The Buddha
On the fullmoon day of May, in the year 623 B.C., there was born in the district of Nepal an Indian Sakya Prince named Siddhattha Gotama, who was destined to be the greatest religious teacher in the world. Brought up in the lap of luxury, receiving an education befitting a prince, he married and had a son.
His contemplative nature and boundless compassion did not permit him to enjoy the fleeting material pleasures of a Royal household. He knew no woe, but he felt a deep pity for sorrowing humanity. Amidst comfort and prosperity, he realized the universality of sorrow. The palace, with all its worldly amusements, was no longer a congenial place for the compassionate prince. The time was ripe for him to depart. Realizing the vanity of sensual enjoyments, in his twenty-ninth year, he renounced all worldly pleasures and donning the simple yellow garb of an ascetic, alone, penniless, wandered forth in search of Truth and Peace.
It was an unprecedented historic renunciation; for he renounced not in his old age but in the prime of manhood, not in poverty but in plenty. As it was the belief in the ancient days that no deliverance could be gained unless one leads a life
'Dependent Origination' - Pañicca-Samuppàda - is a basic teaching of the Buddha Dhamma (Buddhism). The doctrine therein being so deep and profound, it is not possible within the limited scope of this essay to make an extensive survey of the subject. Based solely on the teaching of the Buddha an attempt is made here to elucidate this doctrine, leaving aside the complex details involved.
Scholars and writers have in various forms rendered this term into English. 'Dependent Origination', 'Dependent Arising', 'Conditioned Co-production', 'Causal Genesis'. 'Conditioned Genesis' are some renderings. Throughout this essay the term 'Dependent Origination' is used. Dependent Origination is not a discourse for the unintelligent and superficial, nor is it a doctrine to be grasped by speculation and mere logic put forward by hair-splitting disputants. Hear these words of the Buddha.
'Deep, indeed, Ananda,The attendant - disciple of the Buddha. is this Pañicca-Samuppàda and deep does it appear. It is through not understanding, through not penetrating this doctrine, that these beings have become entangled like a matted ball or thread, become like munja grass and rushes, unable to pass beyond
Meditative attention is an art, or an acquired skill which brings clarity and an intelligence that sees the true nature of things. Among the variety of techniques in Buddhist meditation, the art of attention is the common thread underpinning all schools of Buddhist meditation: Mahamudra in the Tibetan tradition, Zazen in Zen Buddhism and Vipassana meditation in Theravada. Its ubiquitousness is illustrated by this Zen story: A monk once asked his teacher, What is the fundamental teaching in Buddhism? the Master replied Attention. The student, dissatisfied with the answer said, I wasnt asking about attention, but was wanting to know the essential teaching in Buddhism. The Master replied, Attention, Attention, Attention. So, it can be appreciated that the essence of Buddhist practice is to be found in the word - attention!
But how to do it? What is the practice? Vague advice to an aspiring meditator, such as be mindful or be attentive, while offered with good intention, is unlikely to be effective. It is like the rulers in Aldous Huxleys utopian novel Island who taught mynah birds to repeat attention in the hope of training the island inhabitants to be attentive it just didnt work.
Meditative attention is an art, or an acquired skill which brings clarity and an intelligence that sees the true nature of things. Among the variety of techniques in Buddhist meditation, the art of attention is the common thread underpinning all schools of Buddhist meditation: Mahamudra in the Tibetan tradition, Zazen in Zen Buddhism and Vipassana meditation in Theravada. Its ubiquitousness is illustrated by this Zen story: A monk once asked his teacher, What is the fundamental teaching in Buddhism? the Master replied Attention. The student, dissatisfied with the answer said, I wasnt asking about attention, but was wanting to know the essential teaching in Buddhism. The Master replied, Attention, Attention, Attention. So, it can be appreciated that the essence of Buddhist practice is to be found in the word - attention!
But how to do it? What is the practice? Vague advice to an aspiring meditator, such as be mindful or be attentive, while offered with good intention, is unlikely to be effective. It is like the rulers in Aldous Huxleys utopian novel Island who taught mynah birds to repeat attention in the hope of training the island inhabitants to be attentive it just didnt work.
The Project Gutenberg Etext The Dhammapada, Translated by Muller
Copyright laws are changing all over the world, be sure to check the copyright laws for your country before posting these files!!
Please take a look at the important information in this header. We encourage you to keep this file on your own disk, keeping an electronic path open for the next readers. Do not remove this.
**Welcome To The World of Free Plain Vanilla Electronic Texts**
**Etexts Readable By Both Humans and By Computers, Since 1971**
*These Etexts Prepared By Hundreds of Volunteers and Donations*
Information on contacting Project Gutenberg to get Etexts, and further information is included below. We need your donations.
The Dhammapada
Translated by F. Max Muller
December, 1999 [Etext #2017]
The Project Gutenberg Etext The Dhammapada, Translated by Muller ******This file should be named dhmpd10.txt or 1dhmpd0.zip******
Corrected EDITIONS of our etexts get a new NUMBER, dhmpd11.txt VERSIONS based on separate sources get new LETTER, dhmpd10a.txt
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If your interested in the teachings of the Buddha this is a pretty good introduction to the core teaching, the Four Noble Truths.
It is written by Bikku Bhodi who is a very respected Buddhist monk and scholar. He also writes in a good and easy to understand English whilst explaining well often complex topics.
It is written by Bikku Bhodi who is a very respected Buddhist monk and scholar. He also writes in a good and easy to understand English whilst explaining well often complex topics.
The Blessed One was once living at Kosambi in a wood of simsapa trees. He picked up a few leaves in his hand, and he asked the bhikkhus, 'How do you conceive this, bhikkhus, which is more, the few leaves that I have picked up in my hand or those on the trees in the wood?
'The leaves that the Blessed One has picked up in his hand are few, Lord; those in the wood are far more.'
'So too, bhikkhus, the things that I have known by direct knowledge are more; the things that I have told you are only a few. Why have I not told them? Because they bring no benefit, no advancement in the Holy Life, and because they do
not lead to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. That is why I have not told them. And what have I told you? This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the way leading to the cessation of suffering. That is what I have told you. Why have I told it? Because it brings benefit, and advancement in the Holy Life, and because it leads to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. So bhikkhus, let your task be
In the academic study of religion as a phenomenon in history the term 'religion' can be considered in its different aspects: as an inner experience, as theology, or intellectual formulation of doctrine, as a basis or source of ethics and as an element in culture.
Different scholars have given different views and opinions of its nature and meaning. According to Aldous Huxley, religion is, among other things, a system of education, by means of which human beings may train themselves, first to make desirable changes in their own personalities and in society, and second, to heighten consciousness and so establish more adequate relations between themselves and the universe of which they are parts. Modern Indian philosophers like Dr. Radhakrishnan, have expounded the theme that religion is not a set of doctrines but that it is experience. And religious experience is based on the realisation of the presence of the divine in man. H.G. Wells says 'religion is the central part of our education that determines our moral conduct'. The German philosopher, Kant, stated that 'religion is the recognition of our moral principles as laws that must not be transgressed.'
The Buddha's message as
The life of the Buddha is more than an account of one mans quest for and realisation of the truth; it is also about the people who encountered that man during his forty-five year career and how their encounter transformed them.
Bible: Bible, the English form of the Greek name Biblia, meaning 'books,' the name which in the fifth century began to be given to the entire collection of sacred books, the 'Library of Divine Revelation.' The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption.....
Christianity
It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are 'the scriptures' (Matt. 21:42), 'scripture' (2 Pet. 1:20), 'the holy scriptures' (Rom. 1:2), 'the law' (John 12:34), 'the law of Moses, the prophets, and the psalms' (Luke 24:44), 'the law and the prophets' (Matt. 5:17), 'the old covenant' (2 Cor. 3:14, R.V.). There is a break of 400 years between the Old Testament and the New.....
The Holy Bible is the sacred book or Scriptures of Judaism and of Christianity. The Bible of Judaism and the Bible of Christianity are different in some important ways. The Jewish Bible is the Hebrew Scriptures, 39 books originally written in Hebrew, except for a few sections in Aramaic. The Christian Bible is in two parts, the Old Testament and the 27 books of the New Testament. The Old Testament is structured in two slightly different forms by the two principal divisions of Christendom. The version of the Old Testament used by Roman Catholics is the Bible of Judaism plus 7 other books and additions to books; some of the additional books were originally written in Greek, as was the New Testament. The version of the Old Testament used by Protestants is limited to the 39 books of the Jewish Bible. The other books and additions to books are called the Apocrypha by Protestants; they are generally referred to as deuterocanonical books by Roman Catholics.
The term Bible is derived through Latin from the Greek biblia, or “books,” the diminutive form of byblos, the word for “papyrus” or “paper,” which was exported from the ancient Phoenician port city of Biblos. By the time of the Middle
ALL RIGHTS RESERVED INTERNATIONALLY. The "ISV" and "International Standard Version" trademarks are registered in the United States Patent and Trademark Office by The ISV Foundation. Use of either trademark requires written permission of The ISV Foundation. The ISV triglyph device is claimed as a trademark by The ISV Foundation.
All trademarks for English language Bible translations noted herein are the property of their respective owners. The ISV text may be quoted in any form (written, visual, electronic, or audio) up to and inclusive of five hundred (500) verses without expressed written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible and do not account for more than 25 percent of the total text of the work in which they are quoted. Notices of copyright must appear on the copyright page of the work as follows:
Scripture taken from the Holy Bible, International Standard Version®. Copyright © 2000 by The ISV Foundation, Santa Ana, CA. All rights reserved internationally.
When quotations from the ISV text are used in non-commercial media, such as church bulletins, orders of service, sermon outlines, transparencies or other
1 In the beginning God created the heavens and the earth.
2 And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
4 And God saw the light, that it was good: and God divided the light from the darkness.
5 And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
8 And God called the firmament Heaven. And there was evening and there was morning, a second day.
9 And God said, Let the waters under the heavens be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit
The Book of Mormon
Translated by Joseph Smith, Jr.
1908 Authorized Edition
Compared with the orginal manuscript and the Kirtland edition of 1837, which was carefully reexamined and compared with the original manuscript by Joseph Smith and Oliver Cowdery. The Title Page of the Book of Mormon was translated directly from the plates along with the rest of the translation. Joseph Smith explained this as follows,
"I wish also to mention here, that the title page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated; the language of the whole running the same as all Hebrew writing in general; and that, said title page is not by any means a modern composition either of mine or of any other man's who has lived or does live in this generation. Therefore, in order to correct an error which generally exists concerning it, I give below that part of the title page of the English version of the Book of Mormon, which is a genuine and literal translation of the title page of the Original Book of Mormon, as recorded on the plates" (Times and Seasons,
* The first sabbath. (1-3) Particulars about the creation. (4-7) The planting of the garden of Eden. (8-14) Man is placed in it. (15) God's command. (16,17) The animals named, The making of woman, The Divine institution of marriage. (18-25)
1-3 After six days, God ceased from all works of creation. In miracles, he has overruled nature, but never changed its settled course, or added to it. God did not rest as one weary, but as one well pleased. Notice the beginning of the kingdom of grace, in the sanctification, or keeping holy, of the sabbath day. The solemn observing of one day in seven as a day of holy rest and holy work, to God's honour, is the duty of all to whom God has made known his holy sabbaths. At this time none of the human race were in being but our first parents. For them the sabbath was appointed; and clearly for all succeeding generations also. The Christian sabbath, which we observe, is a seventh day, and in it we celebrate the rest of God the Son, and the finishing the work of our redemption.
4-7 Here is a name given to the Creator, "Jehovah." Where the word "LORD" is printed in capital letters in our English Bibles, in the original it is "Jehovah." Jehovah is
Prefatory.
The office of a preface is twofold; first, to introduce the author to the public; second, to introduce his work. As the writer seeks no personal introduction, beyond what a favorable or unfavorable reception of his work may give him, he leaves the more formal, if not formidable branch of salutation untouched.
The work has cost him some labor, as the reader will see. The field he has traversed is vast and varied, and the facts he has gathered are numerous and from many and diversified sources--all bearing more or less conclusively on the one vital point he seeks to establish, viz: That the primordial germs (meaning germinal principles of life) of all living things, man alone excepted, are in themselves upon the earth, and that they severally make their appearance, each after its kind, whenever and wherever the necessary environing conditions exist .
The foundation of this emphatic formula we find in the Bible Genesis, in the words given on our title-page, which are more accurately translated in the Septuagint, than in our common English version of the Old Testament. The words are to be found in the 11th verse of the first chapter of Genesis, and the writer
Martin Luther's 95 Theses
Disputation of Doctor Martin Luther
on the Power and Efficacy of Indulgences
by Dr. Martin Luther, 1517
Disputation of Doctor Martin Luther
on the Power and Efficacy of Indulgences
by Dr. Martin Luther, 1517
Published in:
Works of Martin Luther
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.
DISPUTATION OF DOCTOR MARTIN LUTHER
ON THE POWER AND EFFICACY OF
INDULGENCES
OCTOBER 31, 1517
Out of love for the truth and the desire to bring it to light,the following propositions will be discussed at Wittenberg,under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us,
may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession
This e-book comes from multiple editions of Challoner's revised Douay-Rheims Version of the Holy Bible. In 1568 English exiles, many from Oxford, established the English College of Douay (Douai/Doway), Flanders, under William (later Cardinal) Allen. In October, 1578, Gregory Martin began the work of preparing an English translation of the Bible for Catholic readers, the first such translation into Modern English. Assisting were William Allen, Richard Bristow, Thomas Worthington, and William Reynolds who revised, criticized, and corrected Dr. Martin's work. The college published the New Testament at Rheims (Reims/Rhemes), France, in 1582 through John Fogny with a preface and explanatory notes, authored chiefly by Bristol, Allen, and Worthington. Later the Old Testament was published at Douay in two parts (1609 and 1610) by Laurence Kellam through the efforts of Dr. Worthington, then superior of the seminary. The translation had been prepared before the appearance of the New Testament, but the publication was delayed due to financial difficulties. The religious and scholarly adherence to the Latin Vulgate text led to the less elegant and idiomatic words and phrases often found in the
Page 01
P riests, atheists, sceptics, devotees, agnostics, and evangelists are generally agreed that the
Authorised Version of the English Bible is the best example of English literature that the world has
ever seen.
Figure 1.0 The Holy Bible.
It combines the noblest elevations of thought, aspiration, imagination, passion and religion with
simplicity of diction.
Everyone who has a thorough knowledge of the Bible may truly be called educated;and no other
learning or culture,no matter how extensive or elegant, can, among Europeans and Americans, form a proper substitute. Western civilisation is founded upon the Bible; our ideas,our wisdom, our philosophy, our literature,our art, our ideals, come more from the Bible than from all other books
put together.
It is a revelation of divinity and of humanity; it contains the loftiest religious aspiration along with a
candid representation of all that is earthly, sensual and devilish. I thoroughly believe in a university
education for both men and women;but I believe a knowledge of the Bible without a college course is more valuable than a college course without the Bible. For in the Bible
Judaism
by Flavius Josephus
THE CONSTITUTION OF THE WORLD AND THE DISPOSITION OF THE ELEMENTS.
1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, The Evening and The Morning, and this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews. On the third day he appointed the dry land to appear, with the
THE CONSTITUTION OF THE WORLD AND THE DISPOSITION OF THE ELEMENTS.
1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, The Evening and The Morning, and this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews. On the third day he appointed the dry land to appear, with the
Islam
by N/A
O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there
by N/A
O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there
General
by William A. Williams
Let it be understood, at the outset, that every proved theory of science is to be accepted. Only the most intense prejudice and the maddest folly would lead any one to reject the proved conclusions of science. Moreover, we should examine any new hypothesis with open minds, to see if it has in it anything truthful, helpful or advantageous. It should neither be accepted nor rejected simply because it is new. But if a theory is evidently or probably untrue, or pernicious, or at all harmful, it is to be rejected and condemned.
Some facts and objections are herein submitted to the serious seeker after truth, in the hope that a theory so out of harmony with the facts, and so destructive to the faith and the cherished hopes of man, may be completely discarded. As Evolution can not stand the acid test of mathematics, it will be repudiated by all.
We shall discuss the theory upon its merits, from a scientific standpoint, and will also demand an explanation of all facts concerned, as we have a right to do, even where they are associated with the theological and the spiritual as well as the material. We do not oppose true science but "science falsely so called." We do not ban
by J. Allanson Picton
Pantheism not Sectarian or even Racial.
Pantheism differs from the systems of belief constituting the main religions of the world in being comparatively free from any limits of period, climate, or race. For while what we roughly call the Egyptian Religion, the Vedic Religion, the Greek Religion, Buddhism, and others of similar fame have been necessarily local and temporary, Pantheism has been, for the most part, a dimly discerned background, an esoteric significance of many or all religions, rather than a "denomination" by itself. The best illustration of this characteristic of Pantheism is the catholicity of its great prophet Spinoza. For he felt so little antagonism to any Christian sect, that he never urged any member of a church to leave it, but rather encouraged his humbler friends, who sought his advice, to make full use of such spiritual privileges as they appreciated most. He could not, indeed, content himself with the fragmentary forms of any sectarian creed. But in the few writings which he made some effort to adapt to the popular understanding, he seems to think it possible that the faith of Pantheism might some day leaven all religions alike. I shall endeavour
by William A. Williams
Let it be understood, at the outset, that every proved theory of science is to be accepted. Only the most intense prejudice and the maddest folly would lead any one to reject the proved conclusions of science. Moreover, we should examine any new hypothesis with open minds, to see if it has in it anything truthful, helpful or advantageous. It should neither be accepted nor rejected simply because it is new. But if a theory is evidently or probably untrue, or pernicious, or at all harmful, it is to be rejected and condemned.
Some facts and objections are herein submitted to the serious seeker after truth, in the hope that a theory so out of harmony with the facts, and so destructive to the faith and the cherished hopes of man, may be completely discarded. As Evolution can not stand the acid test of mathematics, it will be repudiated by all.
We shall discuss the theory upon its merits, from a scientific standpoint, and will also demand an explanation of all facts concerned, as we have a right to do, even where they are associated with the theological and the spiritual as well as the material. We do not oppose true science but "science falsely so called." We do not ban
Pantheism not Sectarian or even Racial.
Pantheism differs from the systems of belief constituting the main religions of the world in being comparatively free from any limits of period, climate, or race. For while what we roughly call the Egyptian Religion, the Vedic Religion, the Greek Religion, Buddhism, and others of similar fame have been necessarily local and temporary, Pantheism has been, for the most part, a dimly discerned background, an esoteric significance of many or all religions, rather than a "denomination" by itself. The best illustration of this characteristic of Pantheism is the catholicity of its great prophet Spinoza. For he felt so little antagonism to any Christian sect, that he never urged any member of a church to leave it, but rather encouraged his humbler friends, who sought his advice, to make full use of such spiritual privileges as they appreciated most. He could not, indeed, content himself with the fragmentary forms of any sectarian creed. But in the few writings which he made some effort to adapt to the popular understanding, he seems to think it possible that the faith of Pantheism might some day leaven all religions alike. I shall endeavour
by Albert G. Mackey
Preliminary. The Origin and Progress of Freemasonry.
Any inquiry into the symbolism and philosophy of Freemasonry must necessarily be preceded by a brief investigation of the origin and history of the institution. Ancient and universal as it is, whence did it arise? What were the accidents connected with its birth? From what kindred or similar association did it spring? Or was it original and autochthonic, independent, in its inception, of any external influences, and unconnected with any other institution? These are questions which an intelligent investigator will be disposed to propound in the very commencement of the inquiry; and they are questions which must be distinctly answered before he can be expected to comprehend its true character as a symbolic institution. He must know something of its antecedents, before he can appreciate its character.
But he who expects to arrive at a satisfactory solution of this inquiry must first—as a preliminary absolutely necessary to success—release himself from the influence of an error into which novices in Masonic philosophy are too apt to fall. He must not confound the doctrine of Freemasonry with its outward and extrinsic
The baked clay tablets and portions of tablets which describe the views and beliefs of the Babylonians and Assyrians about the Creation were discovered by Mr. (later Sir) A.H. Layard, Mormuzd Rassam and George Smith, Assistant in the Department of Oriental Antiquities in the British Museum. They were found among the ruins of the Palace and Library of Ashur-bani-pal (B.C. 668-626) at Ḳuyûnjiḳ (Nineveh), between the years 1848 and 1876. Between 1866 and 1870, the great "find" of tablets and fragments, some 20,000 in number, which Rassam made in 1852, was worked through by George Smith, who identified many of the historical inscriptions of Shalmaneser II, Tiglath-Pileser III, Sargon II, Sennacherib, Esarhaddon, and other kings mentioned in the Bible, and several literary compositions of a legendary character, fables, etc. In the course of this work he discovered fragments of various versions of the Babylonian Legend of the Deluge, and portions of several texts belonging to a work which treated of the beginning of things, and of the Creation. In 1870, Rawlinson and Smith noted allusions to the Creation in the important tablet K.63, but the texts of portions of tablets
( Pandava-Pravesa Parva )
OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity 1 , spend her days unrecognised?"
Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath
( Aranyaka Parva ) [Pg 1]
Om! Having bowed down to Narayana, and Nara the foremost of male beings, and the goddess Saraswati also, must the word Jaya be uttered.
Janamejaya said, "O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors—the sons of Pritha—(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly overwhelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic
Psychology libary ebooks French
Jean-Christophe Blumhardt
En 1842, Blumhardt est appelé au chevet d'une jeune fille atteinte d'une grave hystérie. Le pasteur s'occupa de la malade, alors que les médecins, au bout de leur science, jugeaient eux-mêmes que ce cas singulier rentrait plutôt dans le domaine de la cure d'âmes. A son corps défendant et usant de la plus grande réserve, le pasteur essaie de porter secours à la pauvre âme en détresse en se laissant dicter sa conduite par la parole de Dieu. Mais les événements qui se déroulent alors dans la maison de Gottliebin Dittus, sont si inouïs, le retentissement de l'affaire qui dure plus de deux ans et rebondit à plusieurs reprises, est si troublant, que le pasteur qui s'y trouve mêlé, doit bientôt se justifier devant l'autorité ecclésiastique dont il relève et devant le monde savant. Le rapport adressé au consistoire et la réponse aux attaques violentes de son ancien ami, le Dr de Valenti, nous renseignent d'une façon précise sur les faits et la manière dont Blumhardt les envisage. La droiture de son caractère, le respect qui l'entoure, la bienveillance de l'autorité ecclésiastique à son égard, ne nous permettent pas de douter de sa bonne foi. Son récit nous rappelle les histoires les plus lugubres de maisons hantées et de spectres damnés. Pour Blumhardt, il n'y a pas eu de doute que la Gottliebin ne fût possédée par des démons. Esprits damnés, ils provoquaient les souffrances de la malade et travaillaient à la perte de cette âme soumise dès son enfance à certaines influences obscures. Elle est donc assaillie par les démons qui manifestent leur présence par des coups, des flammes bleues, des apparitions. Comme, avec le secours spirituel du pasteur, elle résiste à leur séduction, ils usent de moyens plus grossiers. Ils introduisent dans son corps des aiguilles, des clous qui sortent ensuite de sa bouche ou de ses yeux. Ils lui injectent du poison, l'obsèdent d'idées de suicide. D'étranges phénomènes de catalepsie, de matérialisation se produisent, qu'il n'y a pas lieu d'étudier ici. Mais ce qui nous intéresse du point de vue théologique, c'est l'interprétation que Blumhardt en donne. Pour sa part, il est convaincu qu'il a affaire aux puissances de l'enfer, que c'est contre elles qu'il lutte, et non contre des idées fixes ou contre les suggestions et les hallucinations d'une âme égarée. Dès que cette conclusion lui semble suffisamment vérifiée, il dirige ses attaques avec décision contre celui qui se cache derrière tout cela, contre Satan. La prudence dont il fait preuve, n'est donc pas celle du dilettante qui se meut sur un terrain peu connu, ni celle de l'esprit sobre qui ne voudrait être victime d'aucune duperie, mais bien le souci d'une âme craignant les pièges que Satan le rusé peut lui dresser à chaque pas. Parce qu'il croit à la réalité, à l'efficacité, à la terrible tentation de la magie noire, il s'en tient aussi strictement que possible aux méthodes bibliques pour chasser les démons. Les armes spirituelles de la prière et du jeûne, consacrées par l'exemple du Christ, lui suffisent. Avec cette déclaration : « nous avons pu constater ce que Satan peut faire, à présent il s'agit de voir quelle est la puissance du Christ », il avait commencé la lutte au nom du vainqueur des démons. Cette lutte le mènera loin. Ce ne sont pas seulement des groupes, des armées du mauvais esprit qu'il réduit à l'impuissance, c'est un des grands chefs des démons qui, vaincu par la fidélité et la foi d'un serviteur du Christ, quitte finalement avec le cri farouche : « Jésus est vainqueur », le corps de la jeune fille pour être précipité dans l'abîme de l'enfer. C'est un véritable exorcisme au nom de Jésus qui a été pratiqué.
Cette guérison est donc une victoire du Christ vivant sur la formidable puissance du diable. La pensée réaliste et biblique de Blumhardt en tire une conclusion d'une grande portée. Un fait s'est produit qui rapproche les temps présents de l'époque apostolique, une puissance du royaume des cieux s'est manifestée qui durant des siècles était restée inefficace. Serait-ce l'aurore d'une nouvelle Pentecôte ? Alors Blumhardt prend conscience de sa mission johannique. La joie de l'apôtre qui se sent revêtu de puissance donne à sa prédication une autorité nouvelle, et le réveil éclate. Le pasteur de Môttlingen avait agi autant que possible dans le secret, mais ses paysans étaient bien informés. Beaucoup d'entre eux avaient encore une mauvaise conscience, ils avaient été récalcitrants, avaient renié leur maître, ne devaient-ils pas redouter le jugement du Christ qui venait de manifester son pouvoir d'une façon si effrayante ? L'un après l'autre, ils viennent confesser leurs péchés au pasteur, qui s'étonne de la sincérité de leurs paroles et du contenu de leurs confidences. Spontanément on lui demande la rémission des péchés. Il ne trouve pas de raisons à la refuser et l'accorde simplement en imposant la main. L'humble geste prend immédiatement une signification sacerdotale et quasi sacramentelle par l'effet qu'il produit sur les pénitents. Blumhardt en est lui-même surpris, comme s'il était transporté dans une sphère inconnue où des puissances sacrées se font jour. C'est le signal d'une conversion générale. Aussitôt le mouvement de réveil s'étend et son instigateur devient une sorte de prophète dont la renommée va grandissant. Les guérisons miraculeuses se multiplient, de toutes parts des âmes fatiguées et chargées affluent vers lui, il prie avec elles, leur impose les mains; un souffle d'esprit apostolique les enveloppe et les soulage. Môttlingen a sa grande époque.
Au culte du vendredi saint en 1848, les fidèles s'écrasent au pied de sa chaire. Le presbytère devient peu à peu un refuge qui ouvre ses portes à tous les malheureux. On vient de la Suisse, du Nord de l'Allemagne, de l'Alsace. Un homme plus vaniteux aurait pu avoir l'idée de créer une sorte d'église apostolique. Blumhardt n'en éprouva nullement la tentation. Parce que le mouvement avait pris naissance spontanément, il crut y voir un signe : Dieu voulait en faire profiter toute l'église. D'ailleurs il était trop sobre pour ne pas voir les grandes lacunes qui restaient à combler. Un rayon éblouissant de lumière, tombant dans l'obscurité rend les ténèbres d'autant plus sensibles. De plus, le prophète de Môttlingen connaît trop bien la bible pour ne pas savoir combien les grands changements s'opèrent lentement et difficilement. Que sont ces succès à côté de la grande misère du monde ? Ils ne signifient qu'une promesse et un appel à prier davantage pour une nouvelle effusion du Saint-Esprit. La note eschatologique dominera donc de plus en plus dans la vie religieuse de Blumhardt. Mais la présence du Christ si puissamment ressentie à travers ses expériences, garantira à cette attente eschatologique son caractère joyeux et optimiste.
Le chemin du calvaire
Plusieurs seront sans doute surpris en lisant cette brochure, leur conception du réveil étant bien différente ! On est souvent enclin à considérer le réveil comme une chose spectaculaire, caractérisée par un mouvement de masse impressionnant : des foules d’inconvertis convaincus de péché, et cela au milieu d’une plus ou moins grande excitation. Dans ce cas, on ne peut jamais prévoir quand et où se passeront de tels réveils, malgré le désir ardent de les voir se réaliser. C’est là une chose pour laquelle on ne peut que prier et attendre l’heure de Dieu. En attendant, les croyants acceptent la défaite, laissant l’Eglise continuer à rendre un témoignage médiocre, parce que privée de la vie d’En-Haut. Mais Dieu soit béni ! Plusieurs enfants de Dieu ont fait avec nous l’expérience que le réveil est souvent chose toute différente. Non ! le réveil n’est pas spectaculaire, en tout cas pas pour qui est convaincu de péché devant la croix. Et, quand de grandes manifestations se produisent, reconnaissons qu’elles ne constituent que l’à-côté du réveil, la partie la moins importante. Nos amis missionnaires qui sont venus nous parler en témoins d’un réveil — vu et vécu — ont, intentionnellement, omis de nous en décrire ce côté spectaculaire, craignant par-dessus tout d’obscurcir, par de telles descriptions, le message qu’ils avaient sur le cœur de nous apporter.
Notons, en second lieu, que le réveil ne concerne pas d’abord les inconvertis, mais le peuple de Dieu lui-même. Réveil signifie simplement retour à la vie nouvelle, ce qui sous-entend qu’il y a déjà eu vie. Les inconvertis n’ont pas besoin d’être « réveillés », car il n’y a pas de vie en eux qui puisse être renouvelée, réveillée. Ils ont tout simplement besoin de la Vie. Ce sont donc les chrétiens qui doivent être « réveillés », car il y a eu chez eux un recul, une diminution de vie spirituelle ; ils se sont endormis. Aussi, les « candidats au Réveil » sont ceux qui veulent bien confesser ce recul, cette diminution de vie. Dieu pourra réveiller dans la mesure où les péchés seront confessés d’une manière claire et précise. Lorsque de telles choses se passeront parmi les chrétiens, Dieu pourra alors travailler parmi les perdus avec une force nouvelle, et son œuvre de grâce sera visible pour tous. Une des devises d’Evan Roberts, lors du réveil du Pays de Galles, était : Courbe l’Eglise et sauve le peuple. Les deux dépendent l’un de l’autre. Le monde a perdu sa foi, parce que l’Eglise a perdu son feu.
Encore un mot pour le lecteur ! S’il veut être béni, qu’il lise ces pages, le cœur rempli d’une grande soif ; qu’il soit insatisfait de l’Eglise en général, et de lui-même..., mais surtout de lui-même. Il faut qu’il accepte que Dieu commence l’œuvre dans son propre cœur et non dans celui de son prochain, et ensuite qu’il place toute sa confiance en Dieu pour qu’il agisse. S’il est serviteur de Dieu, la nécessité du réveil est des plus urgentes pour lui, et nous souhaitons qu’il en soit profondément convaincu. C’est dans la mesure où il reconnaîtra sa propre misère et acceptera d’être béni, que le Seigneur répandra la bénédiction sur son troupeau. Oh ! qu’il comprenne avant tout qu’il doit être le premier à s’humilier devant la croix. S’il n’y a pas de conviction de péché parmi ses auditeurs, qu’il se laisse d’abord convaincre et briser lui-même. Le peuple de Ninive s’est repenti au moment où son roi, quittant son trône, s’est humilié sous le sac et la cendre.
Cependant, que le lecteur qui ne travaille pas directement au service de Dieu ne soit pas tenté d’attendre que l’œuvre de brisement commence chez son pasteur ou l’ancien de son assemblée. Non ! Dieu veut commencer son œuvre en vous. Il veut la commencer par vous et avec vous.
En Danger
Chaque parent souhaite que son enfant soit heureux et réussisse sa vie. Comment alors le protéger des mauvaises influences et lui offrir des bases solides pour construire son avenir ?
Fort de sa propre expérience et de multiples témoignages receuillis, Johann Christoph Arnold dévoile les éléments essentiels d’une bonne éducation. Selon lui, le plus grand mal dans ce monde et la plus grande menace pesant sur nos enfants est l’indifference. Dès lors, nous les aimons et les servons au mieux si nous leur accordons de l’attention et du temps. C’est bien plus important que le confort matériel et les cadeaux extravagents.
Cette attitude, simple en apparence, se révèle délicate en pratique. Elle est en complète contradition avec le mode de vie occidental et nécessite donc une réelle remise en question de nos habitudes. L’auteur encourage les parents à s’engager pour leurs enfants et donne des pistes pous créer autour d’eux une atmosphère d’innocence et d’acceptation, socle d’un épanouissement mutuel et d’une protection efficace.
En ce livre il s’agit de la mort, entendu, mais l’essence de son message c’est la vie. Tout comme un nouveau-né nous enseigne de lutter pour vivre, il en est de même des malades et des personnes âgées. Comme le nouveau-né se débat pour respirer! Sa détermination de vivre semble plus grande que son petit corps. Il en est de même pour la lutte pour la vie, qui accompagne si souvent notre dernière heure. Petit à petit la sève vitale s’écoule; la flamme vacille, et le mourant doit concentrer toute son énergie: respirer! Le sens profond de cette double lutte—au commencement de la vie, et à sa fin—reflète la lutte entre Satan, le prince des ténèbres et de la mort, et Dieu, Créateur et dispensateur de vie.
Je vous dis un mystère
Avez-vous peur de mourir? Vous êtes-vous tourmenté à propos de vieillir, de devenir un fardeau pour vos enfants? Vous demandez-vous comment vous pourrez survivre votre épouse, si elle allait mourir, ou votre père, votre mère, ou votre enfant? Est-ce que quelqu’un d’aimé est en train de faire face à la maladie, ou la mort? Que ce soit consciemment ou inconsciemment, chacun doit inévitablement faire face à ces questions, à un moment ou l’autre.
En ce livre il s’agit de la mort, entendu, mais l’essence de son message c’est la vie. Tout comme un nouveau-né nous enseigne de lutter pour vivre, il en est de même des malades et des personnes âgées. Comme le nouveau-né se débat pour respirer! Sa détermination de vivre semble plus grande que son petit corps. Il en est de même pour la lutte pour la vie, qui accompagne si souvent notre dernière heure. Petit à petit la sève vitale s’écoule; la flamme vacille, et le mourant doit concentrer toute son énergie: respirer! Le sens profond de cette double lutte—au commencement de la vie, et à sa fin—reflète la lutte entre Satan, le prince des ténèbres et de la mort, et Dieu, Créateur et dispensateur de vie.
Le Defi de la pureté
Tabou à certaines époques, la sexualité est aujourd’hui banalisée à l’extreme, devenant le simple exutoire à un besoin naturel. Les forces économiques, scientifique, culturelles, sociales et commerciales ont fait d’elle un objet, entraînant un bouleversement profond de la structure familiale et des pratiques sexuelles dans nos societés occidentales qui, lorsqu’elles ne l’ont pas ridiculisée, ont rélégué la réflexion éthique sur le sujet au second plan, voire l’ont totalement évacuée.
Conscient d’être sur de nombreux points à contre-courant de la « sagesse » actuelle, mais sans se contenter de blâmer la société pour ses influences corruptrices, J.C. Arnold montre comment Jésus-Christ, source de l’amour, apporte une pureté qui libère et permet de vivre une vie nouvelle, dans laquelle le soutien des autres chrétiens est fondamental.
En effet, pour l’auteur, Église et vie de pureté sont indissociables. C’est à partir de cette conviction qu’il fait appel au courage et à l’autodiscipline des chrétiens pour qu’ils relèvent le défi de la pureté dans les domaines liés à la sexualité comme les fréquentations et le mariage, le célibat ou les enfants.
Le Disciple
`Le disciple’ est un livre dur. Dès le début de sa lecture, je fus frappé par les paroles d’Heinrich Arnold comme d’une épée à double tranchant, m’appelant à choisir entre la vérité et le mensonge, le salut et le péché, la lumière et les ténèbres, entre Dieu et le démon. Tout d’abord, je n’étais pas sûr de vouloir être interpellé d’une manière aussi directe, et je découvris une certaine résistance en moi-même. Je voulais que la bonne nouvelle de l’évangile soit aimable, consolante et réconfortante, offrant la paix intérieure et l’harmonie.
Mais Arnold me rappelle que la paix de l’évangile n’est pas la même chose que la paix du monde, que la consolation de l’évangile est tout autre chose que la consolation du monde, que la douceur de l’évangile n’a rien à voir avec l’attitude libérale du monde. L’évangile exige un choix, un choix radical, un choix qui n’est pas toujours apprécié, soutenu ni glorifié. Toutefois, l’ouvrage d’Arnold n’est aucunement sévère, inflexible, fanatique ou hypocrite. Ce livre, au contraire, est plein d’amour, un amour dur mais vrai, le même amour qui s’écoule du cœur brisé de Jésus.
Ce qui rend les paroles d’Arnold tellement salutaires, est le fait qu’elles ne proviennent pas d’une idée, d’une idéologie ni d’une théorie, mais d’une connaissance intime de Jésus Christ. C’est Jésus, le Christ, qui est au centre de toutes les suggestions, de tous les conseils qu’il nous donne, et de toute la sollicitude exprimée dans ces réflexions. C’est vraiment un livre centré sur le Christ.
Une formation d'après Jésus
Ce qu'il nous faut aujourd'hui, ce n'est pas une confession de Jésus-Christ, mais sa personne. Dans les Évangiles, nous ne trouvons aucune « confession » qui se rapporte à lui, mais il est au centre, lui, et lui seul. Tant de choses se sont interposées entre lui et les hommes ! maintenant il faut qu'il reprenne ses droits.
« Vous venez d'en bas », dit le Sauveur ; vous êtes des produits de l'histoire, historiquement sur terre ; « Moi, je viens d'en haut », je ne suis pas une personnalité historique, je ne dépends de rien : ni d'un père, ni d'une mère, ni d'un temple, d'un peuple ou d'une coutume ; rien ne m'a préparé que Dieu lui-même. Et maintenant, il nous dit : Suivez-moi ! Celui qui me confesse, - moi qui suis en dehors de l'histoire, - celui qui vit parmi vous sans attache, qui, en dehors de votre piété et de votre justice, prend les ordres de Dieu seul, celui-là, je puis le reconnaître devant mon Père céleste. Les autres, ceux qui ne se soucient que des produits de l'histoire, sortis de la famille, de l'État, de la nation, de l'Eglise, ceux-là ne me confessent pas et je ne puis pas non plus les confesser.
Le christianisme souffre parce qu'il confesse trop peu son maître et trop les sociétés, les nationalités, les produits de l'histoire. C'est ce qui explique l'opposition qui fermente aujourd'hui contre le christianisme, tempête qui gronde maintenant contre les institutions établies. Si les enfants de Dieu se taisent, il faudra que les pierres crient. Il faut qu'il y ait des secousses pour que Jésus-Christ puisse faire irruption quelque part dans le monde - lui, cet être libre, ce simple homme de Dieu, ce Fils de l'homme. Il nous apportera d'en haut des coutumes divines : il nous fera naître, nous aussi, d'en haut sur cette terre.
Vers un réalisme chrétien
Pour que le libre retour à Dieu devienne possible à toute l'humanité, il faut qu'il y ait des hommes qui le demandent ardemment dans leurs prières. Les disciples de Jésus doivent se rendre compte des maux qui résultent de ce que Dieu ne règne pas encore uniquement, surtout pour ceux qui vivent dans l'insouciance et l'aveuglement et deviennent ainsi la proie des puissances menteuses dont ils ne peuvent se délivrer eux-mêmes, car ils ne sentent pas les liens qui les enchaînent et ne cherchent pas à les briser.
La victoire toujours plus rapide sur tous les pouvoirs opposés à Dieu, jusqu'à ce qu'il règne seul sur toute la création, doit être pour nous tous un constant sujet de prière. Mais il y en a peu qui prient comme ils le devraient. Pour la plupart, l'avancement du règne de Dieu va de soi et ne dépend pas de leur foi ni de leurs prières, et ils vivent à cet égard dans une, tranquille insouciance. Mais nous devons, pour ainsi dire, ressentir la douleur du Père céleste qui voit une foule de ses enfants vivre loin de lui, sans que ses mains puissent les atteindre pour les rassembler dans son Royaume. Pour que ce Royaume croisse, il faut que beaucoup d'âmes croient en Jésus et naissent par la foi à la lumière. Nous pouvons y contribuer, et nous le devons, en joignant l'action à la prière. Ce n'est pas à des anges, c'est à des hommes que l'ordre a été donné de prêcher l'Evangile à toute créature. Il est donc de notre devoir de travailler à répandre toujours plus loin la connaissance de l'Evangile. Le Sauveur a dit : « Quand je serai élevé au-dessus de la terre, je les attirerai tous à moi », mais il faut que par nos prières et notre foi active, nous concourions à la réalisation de sa parole.
La Révolution de Dieu
Il n’y a peut-être jamais eu un temps comme le nôtre, où nous soyons tellement conscients que Dieu ne règne pas encore avec sa justice et son amour. Nous le voyons en nous-mêmes, et dans les évènements courants. Nous le voyons au sort des désespérés, des milliers de chômeurs. Nous le voyons dans le partage injuste des biens, malgré la fécondité de la terre et la générosité de ses offrandes. Alors que des travaux absolument indispensables devraient être accomplis en vue d’aider l’humanité, tout est contrecarré et détruit par l’injustice de l’ordre établi. Nous sommes au milieu d’une civilisation décadente. Une civilisation n’est pas autre chose que la mise en ordre de la nature par l’homme. Et ce travail est devenu le désordre qui crie son injustice au ciel.
Les multiples manifestations du temps nous avertissent de ce qui va se passer. Toutefois il ne se passe jamais rien dans l’histoire qui n’advienne pas de Dieu. Nous voulons le supplier qu’il accomplisse Son histoire, l’histoire de Sa justice. Et lorsque Dieu accomplit Son histoire, nous avons toutes les raisons de trembler. Car, en vue des circonstances actuelles, le courroux de Dieu doit premièrement renverser et détruire par son jugement toute l’injustice et l’indifférence, toute l’hostilité et la brutalité, qui règnent dans le monde. Le courroux de Dieu en tant que jour du jugement doit commencer Son histoire. Seulement après ce jugement est-il permis à l’aube de la joie, de l’amour, de la grâce, et de la justice de paraître.
Mais si nous demandons à Dieu d’intervenir, il nous faut mettre notre cœur à nu devant lui pour que son éclair nous frappe car nous sommes tous coupables. Il n’y a personne qui ne soit pas coupable de l’état injuste du monde actuel.
Pourquoi pardonner
La plupart de nous n’aurons jamais à confronter un meurtrier, ou un viol. Mais nous sommes tous confrontés, journellement, avec le besoin de pardonner à notre partenaire, notre enfant, notre ami, ou collègue – peut-être une douzaine de fois par jour. Et, ce devoir n’est pas moins important. Dans son poème, “Un Arbre Empoisonné,” (A Poison Tree), William Blake décrit comment le plus léger ressentiment puisse fleurir et porter des fruits empoisonnés.
Les petites rancunes de la vie sont les graines de cet arbre de Blake. Si elles tombent en terrain fertile, elles vont grandir, et si on les soigne, elles continuent à vivre. Elles semblent petites, insignifiantes, on les remarque à peine, mais il faut quand même les surmonter. Blake nous montre combien ce peut être facile: il nous faut confronter notre rage immédiatement et la déraciner, avant qu’elle grandisse.
Il est moins difficile de pardonner à un étranger, que ce n’est de pardonner à une personne que nous connaissons bien, et en qui nous avons confiance. Voilà pourquoi il est si difficile de surmonter la trahison d’amis chers ou de collègues. Ils connaissent nos pensées, nos faiblesses, nos bizarreries – et s’ils nous font un mauvais service, la tête nous tourne.
La Priere du Royaume
La victoire toujours plus rapide sur tous les pouvoirs opposés à Dieu, jusqu’à ce qu’il règne seul sur toute la création, doit être pour nous tous un constant sujet de prière. Mais il y en a peu qui prient comme ils le devraient. Pour la plupart, l’avancement du règne de Dieu va de soi et ne dépend pas de leur foi ni de leurs prières, et ils vivent à cet égard dans une, tranquille insouciance. Mais nous devons, pour ainsi dire, ressentir la douleur du Père céleste qui voit une foule de ses enfants vivre loin de lui, sans que ses mains puissent les atteindre pour les rassembler dans son Royaume. Pour que ce Royaume croisse, il faut que beaucoup d’âmes croient en Jésus et naissent par la foi à la lumière. Nous pouvons y contribuer, et nous le devons, en joignant l’action à la prière. Ce n’est pas à des anges, c’est à des hommes que l’ordre a été donné de prêcher l’Evangile à toute créature. Il est donc de notre devoir de travailler à répandre toujours plus loin la connaissance de l’Evangile. Le Sauveur a dit : « Quand je serai élevé au-dessus de la terre, je les attirerai tous à moi », mais il faut que par nos prières et notre foi active, nous concourions à la réalisation de sa parole.
L’avènement complet du règne de Dieu aura lieu finalement par le retour du Christ et la révélation de la gloire des enfants de Dieu, objet de l’attente de toute la création (Romains 8.19). Puissions-nous nous écrier de tout notre cœur, avec un zèle et une ferveur plus qu’habituels : « Que ton règne vienne ! » La prière des élus qui crient jour et nuit sera exaucée à la fin et l’œuvre du Sauveur trouvera son achèvement. Quelle joie sera la nôtre, d’avoir contribué pour notre part, de toute notre âme, par notre zèle et notre abnégation, à la venue du règne de Dieu qui apaisera l’attente de toutes les créatures !
Eberhard Arnold
Sa vie et son témoignage
Eberhard Arnold admettait la nécessité de la conversion personnelle, mais il déclarait que l'éthique de Jésus, tout en reconnaissant le pouvoir de l'État, désignait le Royaume de Dieu comme tout à fait différent. Le chrétien prend constamment une position corrective à l'intérieur de l'État, provoquant un réveil de la conscience et renforçant la volonté de justice. Il doit être le levain, c'est-à-dire un corps étranger dans le sens d'une valeur supérieure. Mais tant que l'État emploie la force, le chrétien doit refuser de coopérer. Il ne peut donc être ni soldat, ni bourreau, ni préfet de police. Nous sommes tenus de témoigner par la parole et par nos actes, que la parole de Dieu est inaliénable. L'exigence est toujours absolue: "Il faut obéir à Dieu plutôt qu'aux hommes". Nous nous considérons ici-bas comme un correctif de la norme.
Il fallait donc chercher des chemins nouveaux. Nous répondîmes à un appel de nos amis du "Nouveau Travail", un groupe de socialistes religieux, et à une injonction de retourner à l'Église primitive qui nous parvint de Schlüchtern. Tout d'abord nous organisâmes avec quelques amis une conférence pendant les journées de Pentecôte à Schlüchtern. Environ 200 personnes, jeunes pour la plupart, vinrent de toutes les régions de l'Allemagne, avec le désir ardent de trouver une réponse à la question brûlante: "que devons-nous faire?" Comment trouver la véritable humanité, la vraie liberté, une vie de réel dévouement? Influencés par ce que nous avions vu au Habertshof, une colonie de la Jeunesse libre allemande (Freideutsche Jugend), nous eûmes la certitude que notre voie devait être celle d'une vie en communauté fraternelle. Nous le savions bien: la propriété privée est une des causes néfastes de la guerre, et en général de la vie erronée des hommes.
La communauté fraternelle
Nous voyons beaucoup de signes qui montrent clairement la voie qui mène à l'amour véritable et à la communauté. Mais il est tout à fait injuste de nous accuser de faire de la vie communautaire une affaire d'obligation. Absolument pas. C'est un Autre qui nous l'exige et qui nous y contraint ; mais ni Lui, ni nous ne voulons forcer qui que ce soit. Jamais ! Quiconque n'est pas motivé par l'amour et par un appel intérieur ne devrait pas l'entreprendre. Il s'agit d'un désir urgent pour la vie et la joie éternelles, et c'est une crainte de la colère de Dieu qui nous incite et qui nous pousse à Lui obéir. C'est là la source de la vie communautaire. Cela ne vient pas de nous hommes. Ce n'est pas notre invention. Cela ne peut être notre entreprise. Beaucoup d'entre nous avaient un travail et des biens et une forte volonté-propre. Nous appréciions ces choses. Nous nous sentions à l'aise dans notre environnement. Mais notre amour pour Christ et pour les pauvres nous a conduit à faire ce que nous faisons et confessons aujourd'hui. Nous avons donc expérimenté la vérité de l'expression : « Si vous voulez l'un, vous devez abandonner l'autre. » Nous avons reconnu la vérité que personne ne peut suivre deux maîtres. Nous ne pouvons pas appartenir à Mammon et à Dieu en même temps1.
Pourquoi nous vivons en communauté
Psychology libary ebooks German
Die Ersten Christen
Am Anfang war die Liebe
Wie waren sie wirklich die Christen der ersten Jahrhunderte bevor die christliche Kirche zur Institution wurde? Was dachten, fühlten und taten sie?
Eine Antwort darauf geben die ausgewählten Textstücke dieses Sammelbandes. Eberhard Arnold hat alle wesentlichen Originaldokumente der ersten Jahrhunderte durchgesehen, die wichtigsten Teile übersetzt und nach inhaltlichen Schwerpunkten neugeordnet. Vom persönlichen Brief bis zum staatlichen Gerichtsprotokoll, von der Bischofpredigt bis zu den Apostelworten reicht die Bandbreite. Origen, Tertullian, Polycarp, Clemens von Alexandria, Justin, Irenaeus kommen genauso zu Wort wie die ausgesprochenen Feinde und Gegner dieser ersten Christenheit.
In diesen Schriften lebt der ursprüngliche, dynamische Glaube der Urchristen. Die klare Direktheit dieser Schriften ist eine aufrüttelnde Herausforderung für eine eingeschlafene Christenheit.
Eine Antwort darauf geben die ausgewählten Textstücke dieses Sammelbandes. Eberhard Arnold hat alle wesentlichen Originaldokumente der ersten Jahrhunderte durchgesehen, die wichtigsten Teile übersetzt und nach inhaltlichen Schwerpunkten neugeordnet. Vom persönlichen Brief bis zum staatlichen Gerichtsprotokoll, von der Bischofpredigt bis zu den Apostelworten reicht die Bandbreite. Origen, Tertullian, Polycarp, Clemens von Alexandria, Justin, Irenaeus kommen genauso zu Wort wie die ausgesprochenen Feinde und Gegner dieser ersten Christenheit.
In diesen Schriften lebt der ursprüngliche, dynamische Glaube der Urchristen. Die klare Direktheit dieser Schriften ist eine aufrüttelnde Herausforderung für eine eingeschlafene Christenheit.
Innenland
Ein Wegweiser in die Seele der Bibel und in den Kampf um die Wirklichkeit
Innenland, das wichtigste Buch von Eberhard Arnold, hatte bereits eine Geschichte, als es 1936 ein Jahr nach seinem unerwarteten Tod erschien. In deutscher Sprache waren diese Schriften jahrzehntelang beinahe unzugänglich, da nur noch Restexemplare der 1936er Ausgabe vorlagen. Von 1994 bis 1996 veröffentlichte der Brendow Verlag eine überarbeitete Neuerscheinung in 5 Einzelbänden, die dieser E-Buch Ausgabe zu Grunde liegen. Mit der Herausgabe als E-Buch soll dieses herausfordernde Werk erneut allen denen zugänglich gemacht werden, die nach Veränderung suchen. An dieser Stelle möchten wir auf die umfangreiche Zusammenstellung der Lesezeichen (bookmarks) hinweisen. Diese geben einen Hinweis auf die universale Bedeutung dieses Buches. 
Aus der Einführung zur ersten Ausgabe 1936:
Das hier vorliegende Buch will in der heutigen politischen, sozialen und wirtschaftlichen Erregung zur religiösen Entscheidung aufrufen. Es sucht die Herzen aller derer, die Gott und sein letztes Reich nicht vergessen und verlieren wollen. Es will im Einklang mit den Ereignissen der Zeitgeschichte darauf hinweisen, daß das Heranrücken des Gerichtes Gottes unser Herz treffen will, daß der lebendig machende Geist unser Innerstes bewegen will.
Crash
Erlebnisse - vor und nach dem Absturz
Gehören Sie auch zur gestressten, ausgepowerten Generation, die jung, dynamisch und erfolgreich nach dem letzten Kitzel jagt, bevor sie in einer Sinnkrise untergeht?
Trotz cleverer Vermögensanlagen, geregelter Arbeit und materiellem Wohlstand herrscht vielerorts Angst. Stress treibt den Schweiß auf die Stirn, Abhängigkeiten, Verpflichtungen und unerfüllte Wünsche verursachen Panik und Depression. Die Einsamkeit gibt dann den Rest. Crash.
Die Typen, die in diesem Buch zu Wort kommen, erfuhren am Tiefpunkt ihres Lebens, dass es doch noch eine Hoffnung für sie gibt.
Der Fall Rachoff
Eine wahre Geschichte
Im Gegensatz zu den russischen Heldensagen hat sich diese Geschichte tatsächlich zugetragen. Trotzdem scheint sie völlig unglaublich, denn welcher Jugendliche liest schon einen Obdachlosen auf und pflegt ihn im eigenen Elternhaus, erobert die Bühne, enthüllt Mumien, gründet ein Waisenhaus, legt Alkoholiker trocken, landet im Knast, bekehrt die Wärter, erklärt sich an allem unschuldig und behauptet, dass nur Jesus am Werk gewesen sei? Seine Entscheidung, eine vielversprechende Laufbahn als Handelskaufmann und die Übernahme des erfolgreichen Geschäfts seines Vaters in den Wind zu schlagen, und sich stattdessen mit dem Abschaum der Gesellschaft abzugeben, verbannte ihn letztlich nicht nur in die Gefangenschaft, sondern machte ihn auch zum erfolgreichsten Revolutionär Russlands.
Die Revolution Gottes
Fundamente einer neuen Gesellschaft
Im Zeitalter der Globalisierung und des Terrorismus stehen wir vor neuen Herausforderungen und Problemen. Da die verschiedenen Wege der Religionen, der politischen Parteien und der fortschrittlichen Bewegungen an einem toten Punkt angelangt sind, muss sich jetzt eine neue Gesellschaftsform die Bahn brechen. Die Revolutionen und Reformen vergangener Jahre haben gezeigt, dass man die Menschen nicht verändern kann. Doch wie könnte unsere Welt aussehen, wenn jeder erst einmal bei sich selbst beginnt?
Am Rande der Katastrophe
Man hat den erschreckenden Eindruck, daß wir vor einer Gerichtskatastrophe stehen. Wenn diese Katastrophe nicht eintreten sollte, so ist sie doch so nahe gerückt, daß sie nur durch ein unmittelbares Eingreifen Gottes verhindert werden kann.
Mit Maschinen, Autos und Flugzeugen wird fast unendlich Erstaunliches geleistet, vor allem in der Bewältigung des Raumes und der Zeit. Jedoch werden Tausende und Abertausende dadurch getötet. In den Großstädten wird Gewaltiges erreicht, aber die meisten großstädtischen Familien sterben in der dritten oder vierten Generation aus. Das Unheimlichste an dieser Zivilisation sind die drei gewaltigen Organisationen der Staaten, der Armeen und des Kapitalismus. Diese drei Organisationen sind das Beste, was der Erdgeist hervorgebracht hat. Wir können nicht genug über den gewaltigen Aufbau staunen, der auf diesen Gebieten mit einer gefallenen Schöpfung geleistet wurde. Aber dies alles endet im Tod. Wie groß ist diese gewaltige Macht! Wie unbedingt erscheint ihre Geltung!
Vermögen & Unvermögen
Mammon ist die Herrschaft des Geldes über die Menschen. Weil wir selbst unter der Herrschaft dieses Geldgeistes stehen, fehlt uns die Kraft, gegen die Herrschaft dieses Geistes zu revolutionieren. Abhängigkeit des Lebens von den äußeren Einkünften und Geldverhältnissen ist das Wesen des Mammons.
Weil wir selbst völlig abhängig sind von den Einkünften unserer äußeren Existenz, weil unser persönliches Leben gebrochen ist in unserem eigenen Mammonismus, deshalb haben wir keine Möglichkeit, den Hebel anzusetzen und die Sklavenherrschaft des Mammon aus den Angeln zu heben. Und doch können wir es erkennen, dass das Geld der eigentliche Feind Gottes ist.
Gegen den Strom
mein Leben in Gemeinschaft
Die Erinnerungen von Emmy Arnold sind weitaus mehr als die Geschichte eines einzelnen Lebens. Die Weggenossin des in der heutigen Kirchengeschichte unvergleichbar markanten und nur zu wenig bekannten Dr. Eberhard Arnold schreibt weder ihren eigenen Lebenslauf noch den Lebenslauf ihres Mannes. Da ist kaum etwas von einem “ich”, sondern fast nahmslos von einem “wir” zu lesen. Und das beinhaltet eine Gemeinschaft von Menschen, die sich auf den Bergprediger eingelassen haben. Da ist nichts vereinzelt, trennbar oder persönlich interessant.
Leben in der Nachfolge
Arnold’s Worte sind weder scharf noch unnachgiebig, weder fanatisch noch selbstgerecht. Im Gegenteil, sie sind voller Liebe - strenger, aber wahrer Liebe.
Salz und Licht
Über die Bergpredigt
Die Bergpredigt Jesu ist wohl zweifellos der revolutionärste Aufruf aller Zeiten und ähnelt in ihrem Charakter eher einer Anstiftung zur Verschwörung, als einer Predigt. Schließlich kamen diese Worte auch von keiner Kanzel, sondern sie wurden in der freien Natur und fern von allem Rummel verkündet. Das, was über die Jahrhunderte in Vergessenheit geraten ist, aber worüber sich die Zuhörer damals völlig im Klaren waren, sind die Konsequenzen, die ein solcher Lebensweg mit sich bringt. Wer sich dieser Neuordnung aller persönlichen und gesellschaftlichen Lebensbereiche vorbehaltlos öffnet, der riskiert nicht nur Vermögen und Besitz, sondern auch Kopf und Kragen.
Eines ist jedem Leser versprochen, dem sich die Bedeutung dieser Worte eröffnet: ichts wird mehr so sein, wie es einmal war!
Sex, Gott und Ehe
Das Buch enthält einen Schatz an Einsichten und Erfahrungen, gesammelt in dem Ringen einer Lebensgemeinschaft um völlige Offenheit und Ehrlichkeit. Sex, Gott und Ehe ruft zur Entscheidung und provoziert, doch seine Botschaft ist gleichzeitig eine Botschaft der Hoffnung; tiefer als üblich führt es in die Themen ein: Es geht an die Wurzel unserer Verbindung zu Gott und beschreibt die Kraft, mit der diese sich auf alle unsere Beziehungen zueinander auswirkt.
Die Aussage ist klar, eindeutig und erfrischend: Nur Beständigkeit, Hingabe und gegenseitige Achtung können uns zu festen, dauernden Beziehungen führen. In starkem Kontrast zu dem heute herrschenden Geist wird die biblische Botschaft belebt, die Antworten auf das gegenwärtige sexuelle Chaos hat – nicht in großen sozialen Programmen, sondern in der Herausforderung an jeden einzelnen.
Vergebung leben, Freiheit erfahren
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