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
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]
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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.
by Ajahn SumedhoIt 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
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.....
Read More
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
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
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
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
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
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