Black Spirituality Religion : Buddhist Philosophy

Discussion in 'Black Spirituality / Religion - General Discussion' started by Omowale Jabali, Dec 15, 2011.

  1. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

    United States
    Sep 29, 2005
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    Creative Industrialist
    Temple of Kali, Yubaland
    The Teaching of the Buddha has six supreme qualities:
    1. Svākkhāto (Sanskrit: Svākhyāta "well proclaimed"). The Buddha's teaching is not a speculative philosophy but an exposition of the Universal Law of Nature based on a causal analysis of natural phenomena. It is preached, therefore, as a science[9] rather than a sectarian belief system. Full comprehension (enlightenment) of the teaching may take varying lengths of time but Buddhists traditionally say that the course of study is 'excellent in the beginning (sīla – Sanskrit śīla – moral principles), excellent in the middle (samādhi – concentration) and excellent in the end' (paññā - Sanskrit prajñā . . . Wisdom).
    2. Sandiṭṭhiko (Sanskrit: Sāṃdṛṣṭika "able to be examined"). The Dhamma is amenable to scientific scrutiny and is not based on faith alone. It can be tested by personal practice and he who follows it will see the result for himself by means of his own experience.
    3. Akāliko (Sanskrit: Akālika "timeless, immediate"). The Dhamma is able to bestow timeless and immediate results here and now, for which there is no need to wait until the future or next existence. The dhamma does not change over time and it is not relative to time
    4. Ehipassiko (Sanskrit: Ehipaśyika "which you can come and see" — from the phrase ehi, paśya "come, see!"). The Dhamma invites all beings to put it to the test and come see for themselves.
    5. Opanayiko (Sanskrit: Avapraṇayika "leading one close to"). Followed as a part of one's life the dhamma leads one on to liberation. In the "Vishuddhimagga" this is also referred to as "Upanayanam."
    6. Paccattaṃ veditabbo viññūhi (Sanskrit: Pratyātmaṃ veditavyo vijñaiḥ "To be personally known by the wise"). The Dhamma can be perfectly realized only by the noble disciples (Ariyas) who have matured in supreme wisdom.
    Knowing these attributes, Buddhists believe that they will attain the greatest peace and happiness through the practice of the Dhamma. Each person is therefore fully responsible for himself to put it in the real practice.
    Here the Buddha is compared to an experienced and skillful doctor, and the Dhamma to proper medicine. However efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly. So the practice of the Dhamma is the only way to attain the final deliverance of Nibbāna.
    These teachings ranged from understanding karma (Pāli: kamma) (literal meaning 'action')) and developing good impressions in one's mind, to reach full enlightenment by recognizing the nature of mind.
  2. Ankhur

    Ankhur Well-Known Member MEMBER

    Oct 4, 2009
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    owner of various real estate concerns
    What was the source of this article?
  3. asmith161718

    asmith161718 Well-Known Member MEMBER

    Dec 31, 2009
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    You can read about it in the Bhagavad Gita Song Of the Celestial.

    The Bhagavad-Gita - Introduction and Chapter Summaries

    Read the chapter summaries and full text translation of Hinduism's most celebrated ancient scripture - the Bhagavad-Gita - translated from original Sanskrit by Sir Edwin Arnold.

    Krishna, and wearing the disguise of a charioteer. The conversation takes place in a war-chariot, stationed between the armies of the Kauravas and Pandavas, who are about to engage in battle.
    To the Western reader much of the discussion seems childish and illogical; but these elements are mingled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due to interpolations by later re-writers. "It is," says Hopkins, "a medley of beliefs as to the relation of spirit and matter, and other secondary matters; it is uncertain in its tone in regard to the comparative efficacy of action and inaction, and in regard to the practical man's means of salvation; but it is at one with itself in its fundamental thesis, that all things are each a part of one Lord, that men and gods are but manifestations of the One Divine Spirit."

    Here I believe Krishna is an incarnation of Yahweh. According to Black Roots Science Yahweh and the Elohim reincarnate many times on Earth. The information in the Bhagavad Gita is still relevant today.

    So far I got up to Chapter 5

    Chapter V
    Karmasanyasayog or "The Book of Religion by Renouncing Fruit of Works"
    Yet, Krishna! at the one time thou dost laud Surcease of works, and, at another time, Service through work. Of these twain plainly tell Which is the better way?
    To cease from works Is well, and to do works in holiness Is well; and both conduct to bliss supreme; But of these twain the better way is his Who working piously refraineth not.
    That is the true Renouncer, firm and fixed, Who - seeking nought, rejecting nought - dwells proof Against the "opposites."1 O valiant Prince! In doing, such breaks lightly from all deed: 'Tis the new scholar talks as they were two, This Sankhya and this Yoga: wise men know Who husbands one plucks golden fruit of both! The region of high rest which Sankhyans reach Yogins attain. Who sees these twain as one Sees with clear eyes! Yet such abstraction, Chief! Is hard to win without much holiness. Whoso is fixed in holiness, self-ruled, Pure-hearted, lord of senses and of self, Lost in the common life of all which lives A "Yogayukt" - he is a Saint who wends Straightway to Brahm. Such an one is not touched By taint of deeds. "Nought of myself I do!" Thus will he think - who holds the truth of truths

    [Footnote 1: That is, "joy and sorrow, success and failure, heat and cold,".]

    Read about how monks apply Buddism to their life here...​

    Mahasatipatthana Sutta - The Great Discourse on the Establishing of Awareness

    Mahasatipatthana Sutta - The Great Discourse on the Establishing of Awareness

    Exposition of the Truth of the Arising of Suffering

    Katamaṃ ca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?

    And what, monks, is the Noble Truth of the Arising of Suffering?

    Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā.

    It is this craving that occurs again and again and is bound up with pleasure and lust and finds delight now here, now there. That is, the craving for sensual pleasures, the craving for repeated rebirth and the craving for annihilation.
  4. asmith161718

    asmith161718 Well-Known Member MEMBER

    Dec 31, 2009
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    Another good book by a Black Monk- The Ladder Of Divine Ascent To Jesus Christ. This book maybe somewhat controversal because it proposes having sex, eros with God.

    The Ladder of Divine Ascent, or Ladder of Paradise (Κλίμαξ; Scala or Climax Paradisi), is an important ascetical treatise for monasticism in Eastern Christianity written by John Climacus in ca. AD 600 at the request of John, Abbot of Raithu, a monastery situated on the shores of the Red Sea.
    Eyedoctor's Site: The Ladder of Divine Ascent

    Benedict XVI explained: "These are the highest phases of the spiritual life. […] "The last rung of the scale […] is dedicated to the supreme 'trinity of virtues': faith, hope and above all, charity. Regarding charity, John speaks also of eros -- human love -- figure of the matrimonial union of the soul with God. And he chooses yet again the image of fire to express the ardor, light and purification of love by God. […] "John is convinced that an intense experience of this eros makes the soul advance more than the hard fight against the passions, because its power is great."

    Here are the 30 steps to heaven listed...

    Steps or Rungs on the Ladder to Heaven

    The Scala consists of 30 chapters, or "rungs",

    1–4: Renouncement of the world and obedience to a spiritual father
    1. Περί αποταγής (On renunciation of the world, or asceticism)
    2. Περί απροσπαθείας (On detachment)
    3. Περί ξενιτείας (On exile or pilgrimage; concerning dreams that beginners have)
    4. Περί υπακοής (On blessed and ever-memorable obedience (in addition to episodes involving many individuals))
    5–7: Penitence and affliction (πένθος) as paths to true joy
    5. Περί μετανοίας (On painstaking and true repentance, which constitutes the life of the holy convicts, and about the Prison)
    6. Περί μνήμης θανάτου (On remembrance of death)
    7. Περί του χαροποιού πένθους (On joy-making mourning)
    8–17: Defeat of vices and acquisition of virtue
    8. Περί αοργησίας (On freedom from anger and on meekness)
    9. Περί μνησικακίας (On remembrance of wrongs)
    10. Περί καταλαλιάς (On slander or calumny)
    11. Περί πολυλογίας και σιωπής (On talkativeness and silence)
    12. Περί ψεύδους (On lying)
    13. Περί ακηδίας (On despondency)
    14. Περί γαστριμαργίας (On that clamorous mistress, the stomach)
    15. Περί αγνείας (On incorruptible purity and chastity, to which the corruptible attain by toil and sweat)
    16. Περί φιλαργυρίας (On love of money, or avarice)
    17. Περί ακτημοσύνης (On non-possessiveness (that hastens one Heavenwards))
    18–26: Avoidance of the traps of asceticism (laziness, pride, mental stagnation)
    18. Περί αναισθησίας (On insensibility, that is, deadening of the soul and the death of the mind before the death of the body)
    19. Περί ύπνου και προσευχής (On sleep, prayer, and psalmody with the brotherhood)
    20. Περί αγρυπνίας (On bodily vigil and how to use it to attain spiritual vigil, and how to practice it)
    21. Περί δειλίας (On unmanly and puerile cowardice)
    22. Περί κενοδοξίας (On the many forms of vainglory)
    23. Περί υπερηφανείας, Περί λογισμών βλασφημίας (On mad pride and (in the same Step) on unclean blasphemous thoughts; concerning unmentionable blasphemous thoughts)
    24. Περί πραότητος και απλότητος (On meekness, simplicity, and guilelessness, which come not from nature but from conscious effort, and on guile)
    25. Περί ταπεινοφροσύνης (On the destroyer of the passions, most sublime humility, which is rooted in spiritual perception)
    26. Περί διακρίσεως (On discernment of thoughts, passions and virtues; on expert discernment; brief summary of all aforementioned)
    27–29: Acquisition of hesychia, or peace of the soul, of prayer, and of apatheia (dispassion or equanimity with respect to afflictions or suffering)
    27. Περί ησυχίας (On holy stillness of body and soul; different aspects of stillness and how to distinguish them)
    28. Περί προσευχής (On holy and blessed prayer, the mother of virtues, and on the attitude of mind and body in prayer)
    29. Περί απαθείας (Concerning Heaven on earth, or Godlike dispassion and perfection, and the resurrection of the soul before the general resurrection)
    30. Περί αγάπης, ελπίδος και πίστεως (Concerning the linking together of the supreme trinity among the virtues; a brief exhortation summarizing all that has said at length in this book)
  5. I'm Becoming Me

    I'm Becoming Me Well-Known Member MEMBER

    Jul 6, 2013
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    Lover & Fighter...
    " The Buddha in Your Mirror" is a good read to understanding Nichiren Buddhism.
  6. thePreacher

    thePreacher Banned MEMBER

    Dec 2, 2007
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    Agent Of Change
    Dogville, USA
    For years, I did not feel the Flow of what I heard and read from people born in the West who attempted to describe Buddhism. Furthermore, to this day, I do not intuit a Buddha vibe from the Dalai Lama.

    I was eventually Nudged toward the Dhammapada. Ecknath Easwaren was born and raised in India before traveling to the United States to be formally educated on a Fulbright scholarship. In the introduction of his English translation of the Dhammapada, he wrote: