PRAYERS FOR PEACE: September 2015

Sunday, September 20, 2015

WORLD PEACE DAY: OBSERVANCE 5 MINUTE MOMENT OF SILENCE FROM UN HEADQUARTERS, NEW YORK TO PHILIPPINES

Before we do the Forum on POSITIVE CALL OF ACTION ON CONSCIENTIOUS GOVERNANCE WHILE THE CLIMATE IS CHANGING IN THE PHILIPPINES, we shall commemorate on this day the United Nations International Day of Peace.

Symposium on Climate Change will take place and Peace Leadership Training to follow thereafter.

Free Registration. Free Event. You are Invited. Please come.

For details, please call
09295197788 smart
09266787938 globe

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SEPT 21, 2015 PROGRAM:

9AM-9:15AM
WELCOME CEREMONY
SINGING OF NATIONAL ANTHEM
OPENING PRAYERS

9:15AM-9:30AM
CLIMATE CHANGE UPDATE
WAYS TO DEAL WITH CLIMATE CHANGE
MITIGATION & ADAPTATION METHOD
PEACE BUILDING WHILE THE CLIMATE IS CHANGING

9:30AM-11AM
PEACE LEADERSHIP TRAINING ON CLIMATE CHANGE
WELLNESS FOR PEACE EDUCATION WORKSHOP

11AM-11:30AM
OPEN FORUM ON CLIMATE CHANGE AND PEACE BUILDING
GUIDE QUESTIONS:
1. HOW WILL YOU WORK FOR PEACE?
2. CAN YOU BE A PEACE LEADER @HOME @SCHOOL AND @WORKPLACES?

11:30 AM-12NN
COMMEMORATION OF INTERNATIONAL DAY OF PEACE

READING OF THE 100 DAY PEACE VIGIL MESSAGE

SHARING OF PEACE MESSAGES

READING OF THE SEPT 21 INTERNATIONAL DAY OF PEACE FROM UNITED NATIONS
(see UN Message below)

12NN-1PM
OBSERVANCE OF THE 5 MINUTE MOMENT OF SILENCE FROM UN HEADQUARTERS, NEW YORK TO PHILIPPINES

WHITE CANDLE LIGHT CEREMONY
INTERFAITH INTERRACIAL INTERCULTURAL
PRAYER FOR PEACE
GLOBAL BROADCAST WORLDWIDE

FLYING OF WHITE BALLOONS WITH PRAYER REQUEST AND PEACE WISHES ON AIR

FREE HUGS OF PEACE TO EVERYBODY

SIGNING OF ALL ATTENDEES TO PEACE COVENANT

PICTURE-TAKING

AWARDING OF CERTIFICATES TO PEACE LEADERS

NOTE: THIS EVENT IS FREE.
FREE ENTRANCE / FREE TRAINING / FREE REGISTRATION

TO JOIN, PLEASE CONTACT THE VENUE
OR CALL 09165405813 (FOREIGN SERVICE)

See you!

Peace and Love!

God bless you!

https://www.facebook.com/pages/United-Nations-International-Day-of-Peace/615115431842534

Secretary-General's Message
21 September 2015

This year’s International Day of Peace comes at a time of deadly violence and destabilizing conflicts around the world. Rather than succumbing to despair, we have a collective responsibility to demand an end to the brutality and impunity that prevail.

I call on all warring parties to lay down their weapons and observe a global ceasefire. To them I say: stop the killings and the destruction, and create space for lasting peace. Although it may seem hopelessly distant, the dream of peace pulses in the lives of people everywhere.

There is no group more poised to help realize this dream than today’s young people. They are part of the largest generation of youth in history, more aware and connected than any before. I urge all governments to make greater investments in realizing the potentially massive contributions of the world’s young peacebuilders.

At the same time, we need to mobilize all partners who share the goal of peace. Non-governmental organizations, faith-based groups and corporations all have a role to play in fostering social progress, protecting the environment and creating a more just, stable and peaceful world. The value of this collaboration is our theme for the Day: “Partnerships for Peace – Dignity for All.”

We live at a moment of peril – but this is also an era of great promise. In a matter of days, leaders from across the globe will gather at the United Nations to adopt the 2030 agenda, our 15-year plan to achieve sustainable development. This is fundamental to ushering in a life of dignity for all, where poverty is history and peace is paramount.

On the International Day, as we mark the 70th anniversary of the United Nations, let us seize the opportunity achieve the Organization’s founding purpose: to save succeeding generations from the scourge of war.

Ban Ki-moon

Saturday, September 5, 2015

PEACE VIGIL 2015: The practice of subtle activism is growing

Subtle activism is the use of spiritual or consciousness based practices for collective transformation; which distinguishes it from the usual focus of using spiritual practice for personal development. We’re not looking at this as a substitute for external action or the practical action that of course needs to happen in the world, but exploring nonetheless that this approach could form a crucial piece, a foundational piece in the shift that we need to make on the planet.
– David Nicol

David described a weaker version and a stronger version of the idea of subtle activism:

The people who engage in these practices, where the intention is to support healing at the collective level, what seems quite uncontroversial [about that] is that engaging in these practices has a positive effect on the participants themselves. Those people get transformed and uplifted and there’s a ripple effect through normal means; how they interact with their family and friends; what projects they’re inspired to do; how it affects their own creativity, and that ripples out into the world.
The strong version of the subtle activism hypothesis is the more radical idea that there could be something of a non-local effect where, especially if large numbers of people get together and create highly coherent fields of consciousness, this may have more mysterious uplifting effect that is felt subtly by people around. That’s a bigger conversation, but that’s something that we’re exploring.

The Power of Collective Intention

Part of the power of subtle activism lies in the directing of intention outwards for the benefit of all. It’s a state that David mentions is similar to traditional indigenous perspectives on spirituality which are far less focused on personal wellbeing than collective wellbeing.

What I feel especially passionate about and excited by, energised by, is the potential of group awareness; group intelligence; group fields; as an agent of transformation. This goes hand in hand with this idea of subtle activism. There’s something about the group mind, the collective mind, that gives us an extra access to the collective psyche. It’s different when we are doing our individual work and maybe thinking of how that could impact the whole, but when we’re coming together in collectives, in large groups, it’s almost like you’ve got a sort of public space there. Learning how to harness those fields to impact the whole, I think, is a very exciting process.
That’s why when we do these big global meditation events and you have a conference call which has thousands of people from all different cultures on it it’s a very unique opportunity and a very powerful collective field. To explore the healing potential of those fields, the collective spiritual intelligence that can emerge through that vehicle of the group mind is to me very exciting and where I am putting my focus.
– David Nicol

READ: http://upliftconnect.com/subtle-activism/

PEACE VIGIL 2015: Join us September 19th-21st for the World Peace Weekend!

Hundreds of organizations are hosting marches, musical celebrations, & meditations around the world.There will be a Global Synchronized Inner-Peace Broadcast at 5:00 pm PST / 12:00 Midnight GMT on September 19th hosted by BeThePeace. Then, on Sunday September 20th, there will be a wave of live events at 12:00 Noon in your time zone. We invite you to organize a meditation, prayer, or ceremony in your native tradition. Millions of us around the world will focus on creating a foundation of inner peace as the first step towards World Peace.

On Monday, September 21st, we invite you to take peace into the world. Forgive someone in your life, bring peace into your workplace, or organize a peace project. You choose how you want to create peace into the world.

We’re here to support you. Sign up to our mailing list and you will receive guidance and resources for organizing an event in your city or individual action steps you can take to create more peace in your life and on our planet.

Together, as one human family, we will accomplish peace on earth. It may take a generation but we now have the tools, the knowledge, and the will to make it happen. One step at a time. We will accomplish our goal.

We appreciate you joining us on this mission. Please let us know how we can support you.

- The Unify Team

http://unify.org/?inf_contact_key=703ce1c807fcc231e72fd8b4d544cf792c35a2f29ca4820a394bd072176a70d5

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Amb. Zara Jane Juan, Peace Ambassador

I choose to be a Missionary of the Interfaith, Interracial, Intercultural Sailing for Peace Program inspired and guided by the discipline and life of the Virgin Mary of the Catholic Church. I am a Catholic, a Lady Datin of the Muslims, a Buddhist in my Healthy Lifestyle and a Hindu in Purifying my Soul. With Free Thinking and Scientific Approach to my Peace Work, my life on the over-all is a whirlwind of Faith and Fate. I refuse donations to my peace work to prevent corruption but rather I decided to live a very simple so that I can fund it personally through my own personal income as Professional Resource Speaker, Author, Visual Artist, Playwright and Director

A Muslim prayer for peace and religious tolerance

"Prayer for Unity

= Muslim prayer for peace and religious tolerance:

Merciful God, You made all of the people of the world in Your own image and placed before us the pathway of salvation through different Preachers who claimed to have been Your Saints and Prophets. But, the contradictions in their teachings and interpretations of them have resulted in creating divisions, hatreds and bloodshed in the world community. Millions of innocent men, women and children have so far been brutally killed by the militants of several religions who have been committing horrifying crimes against humanity, and millions more would be butchered by them in the future, if You do not help us find ways to reunite peacefully.

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL, look with compassion on the whole human family; take away the controversial teachings of arrogance, divisions and hatreds which have badly infected our hearts; break down the walls that separate us; reunite us in bonds of love; and work through our struggle and confusion to accomplish Your purposes on earth; that, in Your good time, all nations and races may jointly serve You in justice, peace and harmony. (Amen)"

Christian Catholics Prayer for Peace

CATHOLIC CHRISTIANS PRAYER FOR PEACE:
"Lord, make me an instrument of Your peace;
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is error, truth;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
And where there is sadness, joy.
O Divine Master, Grant that I may not so much seek
To be consoled as to console;
To be understood as to understand;
To be loved as to love.
For it is in giving that we receive;
It is in pardoning that we are pardoned;
And it is in dying that we are born to eternal life." Amen

Hindu Prayer for Peace

Hindu Prayer for Peace

Oh God, lead us from the
unreal to the Real.

Oh God, lead us from darkness to light.

Oh God, lead us from death to immortality.
Shanti, Shanti, Shanti unto all.
Oh Lord God almighty, may there be peace in
celestial regions.

May there be peace on Earth.
May the waters be appeasing.

May herbs be wholesome, and may trees
plants bring peace to all. May all beneficent
beings bring peace to us.

May all things be a source of peace to us.
And may thy peace itself, bestow peace on all
and may that peace come to me also.

Buddhist Prayer for Peace

BUDDHIST PRAYER:

"Metta Karuna Prayer

O Amida,
Oneness of

Life and Light,
Entrusting in your

Great Compassion,
May you shed the

foolishness in myself,
Transforming me

into a conduit of Love.
May I be a medicine

for the sick and weary,
Nursing their afflictions

until they are cured;
May I become

food and drink,
During time

of famine,
May I protect the

helpless & the poor

May I be a lamp,
For those who

need your Light,
May I be a bed for

those who need rest,
and guide all seekers

to the Other Shore.
May all find happiness

through my actions,
and let no one

suffer because of me.
Whether they love

or hate me,
Whether they hurt

or wrong me,
May they all obtain

true entrusting,
Through Other Power,
and realize

Supreme Nirvana.
Namo Amida Buddha"

HINDUISM

Etymology

Valmiki, a contemporary of Ramacomposes the Ramayana.

The word Hindu is derived from the Sanskrit word Sindhu, the historic local appellation for the Indus River in the northwestern part of the Indian subcontinent.^[16] and is first mentioned in the Rig Veda^[17]

The word Hindu was first used by Arab invaders and then went further west by the Arabic term al-Hindreferring to the land of the people who live across river Indus.^[18] and the Persian term Hindū referring to all Indians. By the 13th century, Hindustān emerged as a popular alternative name of India, meaning the "land of Hindus".^[19]

Originally, Hindu was a secular term which was used to describe all inhabitants and cultures of the Indian subcontinent (or Hindustan) irrespective of their religious affiliations. It also occurs sporadically in Sanskrit texts such as the later Rajataranginis of Kashmir (Hinduka, c. 1450), some 16th-18th century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata, usually to contrast Hindus with Yavanas or Mlecchas.^[20] It was only towards the end of the 18th century that the European merchants and colonists referred collectively to the followers of Indian religions as Hindus. Eventually, it came to define a precisely religious identity that includes any person of Indian origin who neither practiced Abrahamic religions nor non-Vedic Indian religions, such as Jainism, Buddhism, Sikhism, or tribal (Adivasi) religions, thereby encompassing a wide range of religious beliefs and practices related to "Sanātana Dharma".^[21]^[22]

The term Hinduism was introduced into the English language in the 19th century to denote the religious, philosophical, and cultural traditions native to India. Thus, in a way, Hinduism literally translates to "Indianism". ^[23]

About Dharma

The concept of a "power" that is held to lie behind nature and that keeps everything in balance became a natural forerunner to the idea ofDharma. The idea of rta laid the cornerstone of dharma's implicit attribution to the "ultimate reality" of the surrounding universe, in classicalVedic Hinduism the following verse from the Rig-Veda is an example where rta is mentioned:

O Indra, lead us on the path of Rta, on the right path over all evils. -(RV 10.133.6)

The transition of the rta to the modern idea of dharma occurs in the Brihadaranyaka Upanishad. The Upanishads saw dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It issat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka's own words:

Verily, that which is Dharma is truth, Therefore they say of a man who speaks truth, "He speaks the Dharma,"
or of a man who speaks the Dharma, "He speaks the Truth.", Verily, both these things are the same.
—(Brh. Upanishad, 1.4.14) (2)

In the Mahabharata, Krishna defines dharma as,

"Dhaaranaad dharma ity aahur dharmena vidhrtaah prajaah, Yat syaad dhaarana sanyuktam sa dharma iti nishchayah"

i.e., Dharma upholds both this-worldly and other-worldly affairs. (Mbh 12.110.11).

The word Sanātana means perpetual embodiment(of dharma); signifying that dharma has neither beginning nor end.^[24]

History

Main article: History of Hinduism

Sacred Mount Kailash in Tibet is regarded as the spiritual abode of Lord Shiva.

The so-called Shiva Pashupati seal

Navy shoulderboard for Hindu military chaplain, South African military

The earliest evidence for prehistoric religion in India date back to the lateNeolithic in the early Harappan period (5500–2600 BCE).^[25]^[26] The beliefs and practices of the pre-classical era (1500–500 BCE) are called the "historical Vedic religion". Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100 BCE.^[27] The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. Fire-sacrifices, called yajña were performed, and Vedic mantras chanted but notemples or idols are known.^[28]

The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE^{[citation needed]}. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against rakshasa.

Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass.^[29] Mahavira (24th Tirthankar of Jains) and Buddha (founder ofBuddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary.^[30] Buddhism peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika,Purva-Mimamsa and Vedanta.^[31] Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE.^[32]

Sanskritic culture went into decline after the end of the Gupta period. The early medieval Puranashelped establish a religious mainstream among the pre-literate tribal societies undergoingacculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream "Hinduism" that overshadowed all earlier traditions.^[33]

Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent.^[32]During this period Buddhism declined rapidly and many Hindus were forcibly converted to Islam.^[34]^[35]^[36]Numerous Muslim rulers or their army generals such as Aurangzeb and Malik Kafur destroyed Hindu temples^[37]^[38]^[39] and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya.^[32] Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible Avatars, especially Krishna and Rama.^[40]

The oldest Vedic traditions exhibit strong similarities to the pre-Zoroastrian Proto-Indo-Iranian religion and other Indo-European religions. For example, the Ṛgvedic deity Dyaus, regarded as the father of the other deities, is linguistically cognate with Zeus—the king of the gods in Greek mythology, Iovis (gen. of Jupiter) —the king of the gods in Roman mythology, and Tiu/Ziu in Germanic mythology. Other Vedic deities also have cognates with those found in other Indo-European speaking peoples' mythologies; see Proto-Indo-European religion and Comparison of Greek and Hindu Gods.^[41]

Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic andTantric literature and philosophy to Europe and the United States. At the same time, societies such as theBrahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Aurobindo and Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the West. Today modern movements, such as ISKCON and the Swaminarayan Faith, attract a large amount of followers across the world.^[42]

Typology

Main article: Hindu denominations

The Swaminarayan Akshardham Temple in Delhi, according the Guinness World Records is the World’s Largest Comprehensive Hindu Temple^[43]

Hinduism as it is commonly known can be subdivided into a number of major currents. Of the historical division into six darshanas, only two schools, Vedanta and Yogasurvive. The main divisions of Hinduism today are Vaishnavism, Shaivism, Smartismand Shaktism.^[44] Hinduism also recognizes numerous divine beings subordinate to the Supreme Being or regards them as lower manifestations of it.^[45] Other notable characteristics include a belief in reincarnation and karma, as well as in personal duty, or dharma.

McDaniel (2007) distinguishes six generic "types" of Hinduism, in an attempt to accommodate a variety of views on a rather complex subject:^[46]

Folk Hinduism, as based on local traditions and cults of local deities at a communal level and spanning back to prehistoric times or at least prior to writtenVedas.
Vedic Hinduism as still being practiced by traditionalist brahmins (for exampleshrautins).
Vedantic Hinduism, for example Advaita (Smartism), as based on the philosophical approach of the Upanishads.
Yogic Hinduism, especially that based on the Yoga Sutras of Patanjali.
"Dharmic" Hinduism or "daily morality", based on the notion of Karma, and upon societal norms such as Hindu marriage customs.
Bhakti or devotionalism, especially as in Vaishnavism.

Definitions

The Triveni Sangam, or the intersection of Yamuna River, Ganges River and mythical Saraswati river.

Hinduism does not have a "unified system of belief encoded in declaration of faith or a creed",^[47] but is rather an umbrella term comprising the plurality of religious phenomena originating and based on the Vedic traditions.^[48]^[49]^[50]^[51]

The characteristic of comprehensive tolerance to differences in belief, and Hinduism's openness, makes it difficult to define as a religion according to traditional Western conceptions.^[52] To its adherents, Hinduism is the traditional way of life,^[53] and because of the wide range of traditions and ideas incorporated within or covered by it, arriving at a comprehensive definition of the term is problematic.^[47] While sometimes referred to as a religion, Hinduism is more often defined as a religious tradition.^[3] It is therefore described as both the oldest of the world's religions, and the most diverse.^[11]^[54]^[55]^[56] Most Hindu traditions revere a body of religious or sacred literature, the Vedas, although there are exceptions. Some Hindu religious traditions regard particular rituals as essential for salvation, but a variety of views on this co-exist. Some Hindu philosophies postulate a theistic ontology of creation, of sustenance, and of destruction of the universe, yet some Hindus are atheists. Hinduism is sometimes characterized by the belief in reincarnation (samsara), determined by the law of karma, and the idea that salvation is freedom from this cycle of repeated birth and death. However, other religions of the region, such as Buddhism, Jainism and Sikhism, also believe in karma, outside the scope of Hinduism.^[47] Hinduism is therefore viewed as the most complex of all of the living, historical world religions.^[57] Despite its complexity, Hinduism is not only one of the numerically largest faiths, but is also the oldest living major tradition on earth, with roots reaching back into prehistory.^[58]

A definition of Hinduism, given by the first Vice President of India, who was also a prominent theologian, Sarvepalli Radhakrishnan, states that Hinduism is not "just a faith", but in itself is related to the union of reason and intuition. Radhakrishnan explicitly states that Hinduism cannot be defined, but is only to be experienced.^[59] Similarly some academics suggest that Hinduism can be seen as a category with "fuzzy edges", rather than as a well-defined and rigid entity. Some forms of religious expression are central to Hinduism, while others are not as central but still remain within the category. Based on this, Ferro-Luzzi has developed a 'Prototype Theory approach' to the definition of Hinduism.^[60]

Problems with the single definition of what is actually meant by the term 'Hinduism' are often attributed to the fact that Hinduism does not have a single or common historical founder. Hinduism, or as some say 'Hinduisms,' does not have a single system of salvation and has different goals according to each sect or denomination. The forms of Vedic religion are seen not as an alternative to Hinduism, but as its earliest form, and there is little justification for the divisions found in much western scholarly writing between Vedism, Brahmanism, and Hinduism.^[14]^[61]

A definition of Hinduism is further complicated by the frequent use of the term "faith" as a synonym for "religion".^[47] Some academics^[62] and many practitioners refer to Hinduism using a native definition, as Sanātana Dharma, a Sanskrit phrase meaning "the eternal law", or the "eternal way".^[7]^[63]

Beliefs

Temple carving at Hoysaleswara temple representing the Trimurti: Brahma, Shiva and Vishnu.

Hinduism refers to a religious mainstream which evolved organically and spread over a large territory marked by significant ethnic and cultural diversity. This mainstream evolved both by innovation from within, and by assimilation of external traditions or cults into the Hindu fold. The result is an enormous variety of religious traditions, ranging from innumerable small, unsophisticated cults to major religious movements with millions of adherents spread over the entire subcontinent. The identification of Hinduism as an independent religion separate from Buddhism or Jainism consequently hinges on the affirmation of its adherents that it is such.^[64]

Prominent themes in Hindu beliefs include (but are not restricted to), Dharma(ethics/duties), Samsāra (The continuing cycle of birth, life, death and rebirth), Karma(action and subsequent reaction), Moksha (liberation from samsara), and the variousYogas (paths or practices).^[65]

Concept of God

Main article: God in Hinduism

Krishna displays his Vishvarupa (Universal Form) to Arjuna on the battlefield of Kurukshetra.

Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism,panentheism, pantheism, monism, atheism, agnosticism, gnosticism among others;^[66]^[67]^[68]^[69] and its concept of God is complex and depends upon each individual and the tradition and philosophy followed. It is sometimes referred to as henotheistic (i.e., involving devotion to a single god while accepting the existence of others), but any such term is an overgeneralization.^[70]

The Rig Veda, the oldest scripture and the mainstay of Hindu philosophy does not take a restrictive view on the fundamental question of God and the creation of universe. It rather lets the individual seek and discover answers in the quest of life. Nasadiya Sukta (Creation Hymn) of the Rig Veda thus says^[71]^[72]:

Who really knows?
Who will here proclaim it?
Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?

Most Hindus believe that the spirit or soul — the true "self" of every person, called the ātman— is eternal.^[73] According to the monistic/pantheistic theologies of Hinduism (such asAdvaita Vedanta school), this Atman is ultimately indistinct from Brahman, the supreme spirit. Hence, these schools are called non-dualist.^[74] The goal of life, according to the Advaita school, is to realize that one's ātman is identical to Brahman, the supreme soul.^[75]The Upanishads state that whoever becomes fully aware of the ātman as the innermost core of one's own self realizes an identity with Brahman and thereby reaches moksha (liberation or freedom).^[73]^[76]

The schools of Vedanta and Nyaya states that karma itself proves the existence of God .^[77]^[78] Nyaya being the school of logic, makes the "logical" inference that the universe is an effect and it ought to have a creator.^[79]

Dualistic schools (see Dvaita and Bhakti) understand Brahman as a Supreme Being who possesses personality, and they worship him or her thus, as Vishnu, Brahma, Shiva, or Shakti, depending upon the sect. The ātman is dependent on God, while moksha depends on love towards God and on God's grace.^[80] When God is viewed as the supreme personal being (rather than as the infinite principle), God is calledIshvara ("The Lord"),^[81] Bhagavan ("The Auspicious One"^[81]) or Parameshwara ("The Supreme Lord"^[81]).^[74] However interpretations ofIshvara vary, ranging from non-belief in Ishvara by followers of Mimamsakas, to identifying Brahman and Ishvara as one, as in Advaita.^[74] In the majority of traditions of Vaishnavism he is Vishnu, God, and the text of Vaishnava scriptures identify this Being as Krishna, sometimes referred to as svayam bhagavan.

In Bhaagawada Gita, for example, God is the sole repository of Gunas (attributes) also, as^[82]

His hands and feet are everywhere, He looks everywhere and all around,
His eyes, ears and face point to all directions, and all the three worlds are surrounded by these.

Atheistic doctrines dominate Hindu schools like Samkhya and Mimamsa.^[83] The Sāṁkhyapravacana Sūtra of Samkhya argues that the existence of God (Ishvara) cannot be proved and hence cannot be admitted to exist.^[84] Samkhya argue that an unchanging God cannot be the source of an ever changing world. It says God was a necessary metaphysical assumption demanded by circumstances.^[85] Proponents of the school of Mimamsa, which is based on rituals and orthopraxy states that the evidence allegedly proving the existence of God was insufficient. They argue that there is no need to postulate a maker for the world, just as there is no need for an author to compose the Vedasor a God to validate the rituals.^[86] Mimamsa considers the Gods named in the Vedas have no existence apart from the mantras that speak their names. To that regard, the power of the mantras is what is seen as the power of Gods.^[87]

Devas and avatars

Detail of the Phra Prang, the central tower of the Wat Arun ("Temple of Dawn") in Bangkok, Thailand - showing Indra on his three-headed elephant Erawan (Airavata)

Krishna, the eighth incarnation (Avatar) of Vishnu or svayam bhagavan, worshiped across a number of traditions

The Hindu scriptures refer to celestial entities called Devas (or devī in feminine form; devatā used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".^[88] The devas are an integral part of Hindu culture and are depicted inart, architecture and through icons, and mythological stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a supreme personal god, with many Hindus worshiping Ishvara in one of its particular manifestations (ostensibly separate deities) as their iṣṭa devatā, or chosen ideal.^[89]^[90] The choice is a matter of individual preference,^[91] and of regional and family traditions.^[91]

Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore dharma to society and to guide humans to moksha. Such an incarnation is called anAvatar. The most prominent avatars are of Vishnu and include Rama (the protagonist in Ramayana) and Krishna (a central figure in the epic Mahabharata).

Karma and samsara

Main article: Karma in Hinduism

Karma translates literally as action, work, or deed,^[92] and can be described as the "moral law of cause and effect".^[93] According to the Upanishads an individual, known as the jiva-atma, developssanskaras (impressions) from actions, whether physical or mental. The linga sharira, a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual.^[94] Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to reincarnation as well as to one's personality, characteristics, and family. Karma binds together the notions of free will and destiny.

This cycle of action, reaction, birth, death and rebirth is a continuum called samsara. The notion of reincarnation and karma is a strong premise in Hindu thought. The Bhagavad Gita states:

“

As a person puts on new clothes and discards old and torn clothes,

similarly an embodied soul enters new material bodies, leaving the old bodies.(B.G. 2:22)^[95]

”

Samsara provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of samsara through moksha is believed to ensure lasting happiness and peace.^[96]^[97] It is thought that after several reincarnations, an atman eventually seeks unity with the cosmic spirit (Brahman/Paramatman).

The ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such realization liberates one from samsara and ends the cycle of rebirth.^[98]^[99] Due to belief in the indestructibility of the soul,^[100] death is deemed insignificant with respect to the cosmic self.^[101] Thence, a person who has no desire or ambition left and no responsibilities remaining in life or one affected by a terminal disease may embrace death by Prayopavesa.^[102]

The exact conceptualization of moksha differs among the various Hindu schools of thought. For example, Advaita Vedanta holds that after attaining moksha an atman no longer identifies itself with an individual but as identical with Brahman in all respects. The followers of Dvaita(dualistic) schools identify themselves as part of Brahman, and after attaining moksha expect to spend eternity in a loka (heaven),^[103] in the company of their chosen form of Ishvara. Thus, it is said that the followers of dvaita wish to "taste sugar", while the followers of Advaita wish to "become sugar".^[104]

Objectives of human life

From Ramayana

Main article: Purusharthas

Yoga

Main article: Yoga

A statue of Shiva in yogic meditation.

In whatever way a Hindu defines the goal of life, there are several methods (yogas) that sages have taught for reaching that goal. Texts dedicated to Yoga include the Bhagavad Gita, the Yoga Sutras, the Hatha Yoga Pradipika, and, as their philosophical and historical basis, the Upanishads. Paths that one can follow to achieve the spiritual goal of life (moksha, samadhi or nirvana) include:

Bhakti Yoga (the path of love and devotion)
Karma Yoga (the path of right action)
Rāja Yoga (the path of meditation)
Jñāna Yoga (the path of wisdom)^[107]

An individual may prefer one or some yogas over others, according to his or her inclination and understanding. Some devotional schools teach that bhakti is the only practical path to achieve spiritual perfection for most people, based on their belief that the world is currently in the Kali Yuga(one of four epochs which are part of the Yuga cycle).^[108] Practice of one yoga does not exclude others. Many schools believe that the different yogas naturally blend into and aid other yogas. For example, the practice of jnana yoga, is thought to inevitably lead to pure love (the goal of bhakti yoga), and vice versa.^[109] Someone practicing deep meditation (such as in raja yoga) must embody the core principles of karma yoga, jnana yoga and bhakti yoga, whether directly or indirectly.^[107]^[110]

Practices

Main articles: Puja (Hinduism), Yajna, Murti, Mandir, Hindu iconography, Japa, and Mantra

Rituals

Traditional diyas and other prayer items during a Hindu wedding ceremony.

The vast majority of Hindus engage in religious rituals on a daily basis.^[116] Most Hindus observe religious rituals at home.^[117] but observation of rituals greatly vary among regions, villages, and individuals. Devout Hindus perform daily chores such as worshiping at dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing devotional hymns, meditation, chanting mantras, reciting scriptures etc.^[117] A notable feature in religious ritual is the division between purity and pollution. Religious acts presuppose some degree of impurity or defilement for the practitioner, which must be overcome or neutralised before or during ritual procedures. Purification, usually with water, is thus a typical feature of most religious action.^[117] Other characteristics include a belief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good works, that will accumulate over time and reduce sufferings in the next world.^[117]Vedic rites of fire-oblation (yajna) are now only occasional practices, although they are highly revered in theory. In Hindu wedding and burial ceremonies, however, the yajña and chanting of Vedic mantras are still the norm.^[118] The rituals, upacharas, change with time. For instance, in the past few hundred years some rituals, such as sacred dance and music offerings in the standard Sodasa Upacharas set prescribed by the Agama Shastra, were replaced by the offerings of rice and sweets.

Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hinduism, life-cycle rituals include Annaprashan (a baby's first intake of solid food),Upanayanam ("sacred thread ceremony" undergone by upper-caste children at their initiation into formal education) and Śrāddha (ritual of treating people to a meal in return for prayers to 'God' to give peace to the soul of the deceased).^[119]^[120] For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers.^[119] On death, cremation is considered obligatory for all except sanyasis, hijra, and children under five.^[121] Cremation is typically performed by wrapping the corpse in cloth and burning it on a pyre.

Pilgrimage

Pilgrimage to kedarnath

Following pilgrimage sites are most famous amongst Hindu devotees:

Char Dham (Famous Four Pilgrimage sites): The four holy sites Puri,Rameswaram, Dwarka, and Badrinath (or alternatively the Himalayan towns ofBadrinath, Kedarnath, Gangotri, and Yamunotri) compose the Char Dham (four abodes) pilgrimage circuit.

Kumbh Mela: The Kumbh Mela (the "pitcher festival") is one of the holiest of Hindu pilgrimages that is held every four years; the location is rotated amongAllahabad, Haridwar, Nashik, and Ujjain.

Old Holy cities as per Puranic Texts: Varanasi formerly known as Kashi,Allahabad formerly known as Prayag, Haridwar-Rishikesh, Mathura-Vrindavan, and Ayodhya.

Major Temple cities: Puri, which hosts a major Vaishnava Jagannath temple and Rath Yatra celebration; Katra, home to the Vaishno Devi temple; Three comparatively recent temples of fame and huge pilgrimage are Shirdi, home to [Sai_Baba_of_Shirdi]], Tirumala - Tirupati, home to theTirumala Venkateswara Temple; and Sabarimala,where Swami Ayyappan is worshipped.

Shakti Peethas: Another important set of pilgrimages are the Shakti Peethas, where the Mother Goddess is worshipped, the two principal ones being Kalighat and Kamakhya.

While there are different yet similar pilgrimage routes in different parts of India, all are respected equally well, according to the universality of Hinduism.

Pilgrimage is not mandatory in Hinduism, though many adherents undertake them^[122]

Festivals

Garba during navratri festivities in Ahmedabad

Durga Puja celebrations in Dhakeshwari National Temple, Dhaka, Bangladesh

Main article: Hindu festivals

Hindu festivals (Sanskrit: Utsava; literally: "to lift higher") are considered as symbolic rituals that beautifully weave individual and social life to dharma.^[123]Hinduism has many festivals throughout the year. The Hindu calendar usually prescribe their dates.

The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent.

Some widely observed Hindu festivals are

Scriptures

Main articles: Śruti, Smriti, and List of Hindu scriptures

Hinduism is based on "the accumulated treasury of spiritual laws discovered by different persons in different times".^[124]^[125] The scriptures were transmitted orally in verse form to aid memorization, for many centuries before they were written down.^[126] Over many centuries, sages refined the teachings and expanded the canon. In post-Vedic and current Hindu belief, most Hindu scriptures are not typically interpreted literally. More importance is attached to the ethics and metaphorical meanings derived from them.^[25] Most sacred texts are in Sanskrit. The texts are classified into two classes: Shruti and Smriti.

Shruti

The Rig Veda is one of the oldest religious texts. This Rig Veda manuscript is inDevanagari

The Naradeya Purana describes the mechanics of the cosmos. Depicted here are Vishnu with his consort Lakshmi resting on Shesha Nag. Narada and Brahma are also pictured.

Vyasa narrating the Mahabharata to Ganesha, his scribe, Angkor Wat

Shruti (lit: that which is heard)^[127] primarily refers to the Vedas, which form the earliest record of the Hindu scriptures. While many Hindus revere the Vedas as eternal truths revealed to ancient sages (Ṛṣis),^[125] some devotees do not associate the creation of the Vedas with a god or person. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.^[124]^[128]^[129] Hindus believe that because the spiritual truths of the Vedas are eternal, they continue to be expressed in new ways.^[130]

There are four Vedas (called Ṛg-, Sāma-, Yajus- and Atharva-). The Rigveda is the first and most important Veda.^[131] Each Veda is divided into four parts: the primary one, the Veda proper, being the Saṃhitā, which contains sacred mantras. The other three parts form a three-tier ensemble of commentaries, usually in prose and are believed to be slightly later in age than the Saṃhitā. These are: the Brāhmaṇas, Āraṇyakas, and the Upanishads. The first two parts were subsequently called the Karmakāṇḍa (ritualistic portion), while the last two form the Jñānakāṇḍa (knowledge portion).^[132] While the Vedas focus on rituals, the Upanishads focus on spiritual insight and philosophical teachings, and discuss Brahman and reincarnation.^[25]^[133]^[134]

A well known shloka from Brihadaranyaka Upanishad is:

ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।।

मृत्योर्मामृतं गमय । ॐ शान्ति शान्ति शान्ति ।।

– बृहदारण्यक उपनिषद् 1.3.28.

IAST:

om asato mā sadgamaya | tamaso mā jyotirgamaya ||

mṛtyor mā amṛtaṁ gamaya | om śānti śānti śānti ||

– bṛhadāraṇyaka upaniṣada 1.3.28

Translation:

Lead Us From the Unreal To the Real |

Lead Us From Darkness To Light ||

Lead Us From Death To Immortality |

OM Let There Be Peace Peace Peace.||

– Brihadaranyaka Upanishad 1.3.28.

Smritis

Hindu texts other than the Shrutis are collectively called the Smritis (memory). The most notable of the smritis are the epics, which consist of the Mahābhārata and the Rāmāyaṇa. The Bhagavad Gītā is an integral part of the Mahabharata and one of the most popular sacred texts of Hinduism. It contains philosophical teachings from Krishna, an incarnation of Vishnu, told to the prince Arjunaon the eve of a great war. The Bhagavad Gītā, spoken by Krishna, is described as the essence of the Vedas.^[135] However Gita, sometimes called Gitopanishad, is more often placed in the Shruti, category, being Upanishadic in content.^[136] Purāṇas, which illustrate Hindu ideas through vivid narratives come under smritis. Other texts include Devī Mahātmya, the Tantras, the Yoga Sutras,Tirumantiram, Shiva Sutras and the Hindu Āgamas. A more controversial text, the Manusmriti, is a prescriptive lawbook which lays the societal codes of social stratification which later evolved into the Indian caste system.^[137]

A well known verse from Bhagavad Gita describing a concept in Karma Yoga is explained as follows^[138]^[139]

To action alone hast thou a right and never at all to its fruits;
let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction. (2.47)

Demographics

Hinduism - Percentage by country

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Hinduism is a major religion in India and according to 2001 census, Hinduism was followed by around 80% of population in India.^[140]Other significant populations are found in Nepal (23 million),Bangladesh (14 million) and the Indonesian island of Bali (3.3 million).

Countries with the greatest proportion of Hindus from Hinduism by country (as of 2008):

Demographically, Hinduism is the world's third largest religion, after Christianity and Islam.

Society

Denominations

Main article: Hindu denominations

The Vaishnava Tirumala Venkateswara Temple the most visited and richest Hindu temple in the world.

Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination.^[151] However, academics categorize contemporary Hinduism into four major denominations:Vaishnavism, Shaivism, Shaktism and Smartism. The denominations differ primarily in the god worshipped as the Supreme One and in the traditions that accompany worship of that god.

Vaishnavas worship Vishnu as the supreme God; Shaivites worship Shiva as the supreme; Shaktas worship Shakti (power) personified through a female divinity or Mother Goddess, Devi; while Smartas believe in the essential oneness of five (panchadeva) or six (Shanmata, as Tamil Hindus addSkanda)^[152] deities as personifications of the Supreme.

The Western conception of what Hinduism is has been defined by the Smarta view; many Hindus, who may not understand or follow Advaita philosophy, in contemporary Hinduism, invariably follow the Shanmata belief worshiping many forms of God. One commentator, noting the influence of the Smarta tradition, remarked that although many Hindus may not strictly identify themselves as Smartas but, by adhering to Advaita Vedanta as a foundation for non-sectarianism, are indirect followers.^[153]

Other denominations like Ganapatya (the cult of Ganesha) and Saura (Sun worship) are not so widespread.

There are movements that are not easily placed in any of the above categories, such as Swami Dayananda Saraswati's Arya Samaj, which rejects image worship and veneration of multiple deities. It focuses on the Vedas and the Vedic fire sacrifices (yajña).

The Tantric traditions have various sects, as Banerji observes:

“

Tantras are ... also divided as āstika or Vedic and nāstika or non-Vedic. In accordance with the predominance of the deity the āstika works are again divided as Śākta (Shakta), Śaiva (Shaiva), Saura, Gāṇapatya and Vaiṣṇava (Vaishnava).^[154]

”

Ashramas

Main article: Ashrama

A Balmiki Ashram

Traditionally the life of a Hindu is divided into four Āshramas (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies kāma and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vānaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyāsa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha.^[155]

Monasticism

Main article: Sannyasa

A sadhu in Madurai, India.

Some Hindus choose to live a monastic life (Sannyāsa) in pursuit of liberation or another form of spiritual perfection. Monastics commit themselves to a life of simplicity, celibacy, detachment from worldly pursuits, and the contemplation of God.^[156] A Hindu monk is called a sanyāsī, sādhu, or swāmi. A female renunciate is called a sanyāsini. Renunciates receive high respect in Hindu society because their outward renunciation of selfishness and worldliness serves as an inspiration to householders who strive for mental renunciation. Some monastics live in monasteries, while others wander from place to place, trusting in God alone to provide for their needs.^[157] It is considered a highly meritorious act for a householder to provide sādhus with food or other necessaries. Sādhus strive to treat all with respect and compassion, whether a person may be poor or rich, good or wicked, and to be indifferent to praise, blame, pleasure, and pain.^[156]

Varnas

Main article: Varna in Hinduism

Hindu society has traditionally been categorized into four classes, called Varnas (Sanskrit: "colour, form, appearance"):^[81]

the Brahmins: teachers and priests;
the Kshatriyas: warriors, nobles, and kings;
the Vaishyas: farmers, merchants, and businessmen; and
the Shudras: servants and labourers.

Hindus and scholars debate whether the so-called caste system is an integral part of Hinduism sanctioned by the scriptures or an outdated social custom.^[158] Among the scriptures, the Varna system is mentioned sparingly and descriptively (i.e., not prescriptive); apart from a single mention in the late Rigvedic Purusha sukta, the rigid division into varnas appears to be post-Vedic, appearing in classical texts from the Maurya period. The Bhagavad Gītā (4.13) states that the four varṇa divisions are created by God, and the Manusmṛiti categorizes the different castes.^[159] However, at the same time, the Gītā says that one's varṇa is to be understood from one's personal qualities and one's work, not one's birth.^[160] Some mobility and flexibility within the varnas challenge allegations of social discrimination in the caste system, as has been pointed out by several sociologists.^[161]^[162]

Many social reformers, including Mahatma Gandhi and B. R. Ambedkar, criticized caste discrimination.^[163] The religious teacher Sri Ramakrishna (1836–1886) taught that

“

"Lovers of God do not belong to any caste . . . . A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti (devotion to God) an untouchable becomes pure and elevated."^[164]

”

Ahimsa, vegetarianism and other food customs

Main articles: Ahimsa, Vegetarianism and religion, and Cattle in Religion

Rajasthani thali.

Hindus advocate the practice of ahiṃsā (non-violence) and respect for all life because divinity is believed to permeate all beings, including plants and non-human animals.^[165] The term ahiṃsā appears in theUpanishads,^[166] the epic Mahabharata^[167] and Ahiṃsā is the first of the five Yamas (vows of self-restraint) in Patanjali's Yoga Sutras.^[168]

In accordance with ahiṃsā, many Hindus embrace vegetarianism to respect higher forms of life. Estimates of the number of lacto vegetarians in India (includes adherents of all religions) vary between 20% and 42%.^[169] The food habits vary with the community and region, for example some castes having fewer vegetarians and coastal populations relying on seafood.^[170]^[171] Some avoid meat only on specific holy days. Observant Hindus who do eat meat almost always abstain from beef. The cow in Hindu society is traditionally identified as a caretaker and a maternal figure,^[172] and Hindu society honours the cow as a symbol of unselfish giving.^[173] Cow-slaughter is legally banned in almost all states of India.^[174]

There are many Hindu groups that have continued to abide by a strict vegetarian diet in modern times. One example is the movement known as ISKCON (International Society for Krishna Consciousness), whose followers “not only abstain from meat, fish, and fowl, but also avoid certain vegetables that are thought to have negative properties, such as onion and garlic.”^[175] A second example is the SwaminarayanMovement. The followers of this Hindu group also staunchly adhere to a diet that is devoid of meat, eggs, and seafood.^[176]

Vegetarianism is propagated by the Yajur Veda and it is recommended for a satvic (purifying) lifestyle.^[177] Thus, another reason that dietary purity is so eminent within Hinduism is because “the idea that food reflects the general qualities of nature: purity, energy, inertia” It follows, then, that a healthy diet should be one that promotes purity within an individual.^[175]

Based on this reasoning, Hindus should avoid or minimize the intake of foods that do not promote purity. These foods include onion and garlic, which are regarded as rajasic (a state which is characterized by “tension and overbearing demeanor”) foods, and meat, which is regarded as tamasic (a state which is characterized by “anger, greed, and jealousy”).^[178]

Some Hindus from certain sects - generally Shakta,^[179] certain Shudra and Kshatriya castes^[180]^[181] and certain Eastern Indian^[182] and East Asian regions;^[183] practise animal sacrifice (bali).^[184] Although most Hindus, including the majority of Vaishnava and Shaivite Hindus abhor it.^[185]

Conversion

Concepts of conversion, evangelization, and proselytization are absent from Hindu texts and have never played a significant role in practice. Early in its history, in the absence of other competing religions, Hindus considered everyone they came across as Hindus and expected everyone they met to be Hindus.^[186]^[187]

Hindus today continue to be influenced by historical ideas of acceptability of conversion. Hence, many Hindus continue to believe that Hinduism is an identity that can only be had from birth, while many others continue to believe that anyone who follows Hindu beliefs and practices is a Hindu, and many believe in some form of both theories. However, as a reaction to perceived and actual threat of evangelization, proselytization, and conversion activities of other major religions most modern Hindus are opposed to the idea of conversion from (any) one religion to (any) other per se.^[188]

Hindus in Western countries generally accept and welcome willing converts, whereas in India acceptance of willing converts is becoming more common. With the rise of Hindu revivalist movements, reconversions to Hinduism have also risen.^[189] Reconversions are well accepted since conversion out of Hinduism is not recognized.^[190] Conversion into Hinduism through marriage is well accepted and often expected to enable the non-Hindu partner to fully participate in their spiritual, religious, and cultural roles within the larger Hindu family and society.^{[citation needed]}

There is no formal process for converting to Hinduism, although in many traditions a ritual called dīkshā ("initiation") marks the beginning of spiritual life. A ritual called shuddhi ("purification") sometimes marks the return to spiritual life after reconversion. Most Hindu sects do not seek converts,^[191]^[192]^[193]^[194] as they believe that the goals of spiritual life can be attained through any religion, as long as it is practiced sincerely.^[191]^[195] However, some Hindu sects and affiliates such as Arya Samaj, Saiva Siddhanta Church, BAPS, and the International Society for Krishna Consciousness accept those who have a desire to follow Hinduism.

In general, Hindu view of religious freedom is not based on the freedom to proselytize, but the right to retain one's religion and not be subject to proselytization. Hindu leaders are advocating for changing the existing formulation of the freedom of religion clause in the Universal Declaration of Human Rights since it favours religions which proselytize.^[196]

Source: http://en.wikipedia.org/wiki/Hinduism

ISLAM

Etymology and meaning

Islam is a verbal noun originating from the triliteral root s-l-m which forms a large class of words mostly relating to concepts of wholeness, completion and bonding/joining.^[17] In a religious context it means "voluntary submission to God".^[18]^[19] Muslim, the word for an adherent of Islam, is the active participle of the same verb of which Islām is the infinitive. Believers demonstrate submission to God by worshipping God and following his commands, and rejecting polytheism. The word sometimes has distinct connotations in its various occurrences in the Qur'an. In some verses (ayat), there is stress on the quality of Islam as an internal conviction: "Whomsoever God desires to guide, He expands his breast to Islam."^[20] Other verses connect islām and dīn (usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."^[21] Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith.^[22] Another technical meaning in Islamic thought is as one part of a triad ofislam, imān (faith), and ihsān (excellence) where it represents acts of worship (`ibādah) and Islamic law (sharia).^[23]

Articles of faith

Main articles: Aqidah and Iman

God

Main article: God in Islam

Allah means God in Arabic

Islam's fundamental concept is a rigorous monotheism, called tawhīd (Arabic: توحيد‎). God is described in chapter 112 of the Qur'an as:^[24] "Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (112:1-4) Muslims repudiate the Christian doctrine of the Trinity and divinity of Jesus, comparing it to polytheism, but accept Jesus as a prophet. In Islam, God is beyond all comprehension and Muslims are not expected to visualize God. God is described and referred to by certain names or attributes, the most common being Al-Rahmān, meaning "The Compassionate" and Al-Rahīm, meaning "The Merciful" (See Names of God in Islam).^[25]

Muslims believe that creation of everything in the universe is brought into being by God’s sheer command “‘Be’ and so it is.”^[8]^[26] and that the purpose of existence is to worship God.^[2]^[27] He is viewed as a personal God who responds whenever a person in need or distress calls Him.^[8]^[28] There are no intermediaries, such as clergy, to contact God who states “We are nearer to him than (his) jugular vein”^[29]

Allāh is the term with no plural or gender used by Muslims and Arabic speaking Christians and Jews meaning the one God, while ʾilāh(Arabic: إله‎) is the term used for a deity or a god in general.^[30] Other non-Arab Muslims might use different names as much as Allah, for instance "Tanrı" in Turkish or "Khodā" in Persian.

Angels

Main article: Islamic view of angels

Belief in angels is fundamental to the faith of Islam. The Arabic word for angel (Arabic: ملاك‎ malak) means "messenger", like its counterparts in Hebrew (malakh) and Greek (angelos). According to the Qur'an, angels do not possess free will, and worship God in total obedience.^[31]Angels' duties include communicating revelations from God, glorifying God, recording every person's actions, and taking a person's soul at the time of death. They are also thought to intercede on man's behalf. The Qur'an describes angels as "messengers with wings—two, or three, or four (pairs): He [God] adds to Creation as He pleases..."^[32]

Revelations

Main articles: Islamic holy books and Qur'an

Prophets

Hadith collections

[show]Sunni

[show]Shi'a

[show]Ibadi

[show]Mu'tazili

Main article: Prophets of Islam

Muslims identify the prophets of Islam (Arabic: نبي‎ nabī ) as those humans chosen by God to be his messengers. According to the Qur'an ^[41] the descendants of Abraham and Imran were chosen by God to bring the "Will of God" to the peoples of the nations. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic theology says that all of God's messengers preached the message of Islam—submission to the Will of God. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Noah,Abraham, Moses and Jesus, among others.^[42] Muslims believe that God finally sent Muhammad (Seal of the Prophets) to convey the divine message to the whole world (to sum up and to finalize the word of God). In Islam, the "normative" example of Muhammad's life is called the Sunnah (literally "trodden path"). This example is preserved in traditions known as hadith ("reports"), which recount his words, his actions, and his personal characteristics. The classical Muslim jurist ash-Shafi'i (d. 820) emphasized the importance of the Sunnah in Islamic law, and Muslims are encouraged to emulate Muhammad's actions in their daily lives. The Sunnah is seen as crucial to guiding interpretation of the Qur'an. Six of these collections, compiled in the 3rd century AH (9th century CE), came to be regarded as especially authoritative by the largest group in Islām, the Sunnites. Another large group, the Shīʾah, has its own Ḥadīth contained in four canonical collections.^[8]

Resurrection and judgment

Main article: Qiyama

Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة‎) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and thehadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabianunderstanding of death.^[43]

On Yawm al-Qiyāmah, Muslims believe all mankind will be judged on their good and bad deeds. The Qur'an lists several sins that can condemn a person to hell, such as disbelief (Arabic: كفر‎ Kufr), and dishonesty; however, the Qur'an makes it clear God will forgive the sins of those who repent if He so wills.^[44] Good deeds, such as charity and prayer, will be rewarded with entry to heaven. Muslims view heaven as a place of joy and bliss, with Qur'anic references describing its features and the physical pleasures to come. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.^[45]

Yawm al-Qiyāmah is also identified in the Qur'an as Yawm ad-Dīn (Arabic: يوم الدين‎), "Day of Religion";^[46] as-sāʿah (Arabic: الساعة‎), "the Last Hour";^[47] and al-Qāriʿah (Arabic: القارعة‎), "The Clatterer."^[48]

Predestination

Main article: Predestination in Islam

In accordance with the Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'..."^[49] For Muslims, everything in the world that occurs, good or evil, has been preordained and nothing can happen unless permitted by God. According to Muslim theologians, although events are pre-ordained, man possesses free will in that he has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".^[50]

Five pillars

Main article: Five Pillars of Islam

The Pillars of Islam (arkan al-Islam; also arkan ad-din, "pillars of religion") are five basic acts in Islam, considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahadah (creed), (2) daily prayers (salat), (3) almsgiving (zakah), (4) fasting during Ramadan and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime. The Shiaand Sunni sects both agree on the essential details for the performance of these acts.^[51]

Testimony

Main article: Shahadah

The Shahadah,^[52] which is the basic creed of Islam that must be recited under oath with the specific statement: "'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh", or "I testify there are no gods other than God alone and I testify that Muhammad is the Messenger of God." This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.^[53]

Prayer

Main article: Salah

Fasting

Main article: Sawm

Further information: Sawm of Ramadan

Fasting, (Arabic: صوم‎ ṣawm), from food and drink (among other things) must be performed from dawn to dusk during the month of Ramadhan. The fast is to encourage a feeling of nearness to God, and during it Muslims should express their gratitude for and dependence on him, atone for their past sins, and think of the needy. Sawm is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts usually must be made up quickly.^[57]

Alms-giving

Main articles: Zakat and Sadaqah

"Zakāt" (Arabic: زكاة‎ zakāh "alms") is giving a fixed portion of accumulated wealth by those who can afford it to help the poor or needy, and also to assist the spread of Islam. It is considered a religious obligation (as opposed to voluntary charity) that the well-off owe to the needy because their wealth is seen as a "trust from God's bounty". The Qur'an and the hadith also suggest a Muslim give even more as an act of voluntary alms-giving (ṣadaqah).^[58]

The Kaaba during Hajj

Pilgrimage

Main article: Hajj

The pilgrimage, called the ḥajj (Arabic: حج‎ ḥaǧǧ) during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime. Rituals of the Hajj include walking seven times around the Kaaba, touching the black stone if possible, walking or running seven times between Mount Safa andMount Marwah, and symbolically stoning the Devil in Mina.^[59]

Law and jurisprudence

Main articles: Sharia and Fiqh

Islamic jurisprudence (Fiqh)
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The Sharia (literally "the path leading to the watering place") is Islamic law formed by traditional Islamic scholarship, which most Muslim groups adhere to. In Islam, Sharia is the expression of the divine will, and "constitutes a system of duties that are incumbent upon a Muslim by virtue of his religious belief".^[60]

Islamic law covers all aspects of life, from matters of state, like governance and foreign relations, to issues of daily living. The Qur'an defines hudud as the punishments for five specific crimes: unlawful intercourse, false accusation of unlawful intercourse, consumption of alcohol, theft, and highway robbery. The Qur'an and Sunnah also contain laws of inheritance, marriage, and restitution for injuries and murder, as well as rules for fasting, charity, andprayer. However, these prescriptions and prohibitions may be broad, so their application in practice varies. Islamic scholars (known as ulema) have elaborated systems of law on the basis of these rules and their interpretations.^[61] Over the years there have been changing views on Islamic law but many such as Zahiri andJariri^{[clarification needed]} have since died out.^[62]^[63]

Fiqh, or "jurisprudence", is defined as the knowledge of the practical rules of the religion. The method Islamic jurists use to derive rulings is known as usul al-fiqh ("legal theory", or "principles of jurisprudence"). According to Islamic legal theory, law has four fundamental roots, which are given precedence in this order: the Qur'an, the Sunnah (actions and sayings of Muhammad), the consensus of the Muslim jurists (ijma), and analogical reasoning (qiyas). For early Islamic jurists, theory was less important than pragmatic application of the law. In the 9th century, the jurist ash-Shafi'i provided a theoretical basis for Islamic law by codifying the principles of jurisprudence (including the four fundamental roots) in his book ar-Risālah.^[64]

Jurists

Main articles: Ulama, Sheikh, and Imam

Ottoman miniature painters

There are many terms in Islam to refer to religiously sanctioned positions of Islam, but "jurist" generally refers to the educated class of Muslim legal scholars engaged in the several fields of Islamic studies. In a broader sense, the term ulema is used to describe the body of Muslim clergy who have completed several years of training and study of Islamic sciences, such as a mufti, qadi, faqih, or muhaddith. Some Muslims include under this term the village mullahs, imams, and maulvis—who have attained only the lowest rungs on the ladder of Islamic scholarship; other Muslims would say that clerics must meet higher standards to be considered ulema. Some Muslims practise ijtihad whereby they do not accept the authority of clergy.^[65]

Etiquette and diet

Main articles: Adab (behavior) and Islamic dietary laws

Many practices fall in the category of adab, or Islamic etiquette. This includes greeting others with "as-salamu `alaykum" ("peace be unto you"), saying bismillah ("in the name of God") before meals, and using only the right hand for eating and drinking. Islamic hygienic practices mainly fall into the category of personal cleanliness and health. Circumcision of male offspring is also practiced in Islam. Islamic burial ritualsinclude saying the Salat al-Janazah ("funeral prayer") over the bathed and enshrouded dead body, and burying it in a grave. Muslims are restricted in their diet. Prohibited foods include pork products, blood, carrion, and alcohol. All meat must come from a herbivorous animal slaughtered in the name of God by a Muslim, Jew, or Christian, with the exception of game that one has hunted or fished for oneself. Food permissible for Muslims is known as halal food.^[66]

Family life

Government

Main articles: Political aspects of Islam, Islamic state, Islam and secularism, and Caliphate

Mainstream Islamic law does not distinguish between "matters of church" and "matters of state"; the scholars function as both jurists and theologians. In practice, Islamic rulers frequently bypassed the Sharia courts with a parallel system of so-called "Grievance courts" over which they had sole control.^{[citation needed]} As the Muslim world came into contact with Western secular ideals, Muslim societies responded in different ways. Turkey has been governed as a secular state ever since the reforms of Mustafa Kemal Atatürk in 1923. In contrast, the 1979 Iranian Revolution replaced a mostly secular regime with an Islamic republic led by the Ayatollah Khomeini.^[71]

Military

Main articles: Jihad and Islamic military jurisprudence

Jihad means "to strive or struggle" (in the way of God) and is considered the "Sixth Pillar of Islam" by a minority of Sunni Muslim authorities.^[72] Jihad, in its broadest sense, is classically defined as "exerting one's utmost power, efforts, endeavors, or ability in contending with an object of disapprobation." Depending on the object being a visible enemy, the devil, and aspects of one's own self (such as sinful desires), different categories of jihad are defined.^[73] Jihad, when used without any qualifier, is understood in its military aspect.^[74]^[75] Jihad also refers to one's striving to attain religious and moral perfection.^[76] Some Muslim authorities, especially among the Shi'a and Sufis, distinguish between the "greater jihad", which pertains to spiritual self-perfection, and the "lesser jihad", defined as warfare.^[77]

Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants in the defense or expansion of the Ummah. The ultimate purpose of military jihad is debated, both within the Islamic community and without, with some claiming that it only serves to protect the Ummah, with no aspiration of offensive conflict, whereas others have argued that the goal of Jihad is global conquest. Jihad is the only form of warfare permissible in Islamic law and may be declared against apostates, rebels, highway robbers, violent groups, and leaders or states who oppress Muslims or hamper proselytizing efforts.^[78]^[79] Most Muslims today interpret Jihad as only a defensive form of warfare: the external Jihad includes a struggle to make the Islamic societies conform to the Islamic norms of justice.^[80]

Under most circumstances and for most Muslims, jihad is a collective duty (fard kifaya): its performance by some individuals exempts the others. Only for those vested with authority, especially the sovereign (imam), does jihad become an individual duty. For the rest of the populace, this happens only in the case of a general mobilization.^[79] For most Shias, offensive jihad can only be declared by a divinely appointed leader of the Muslim community, and as such is suspended since Muhammad al-Mahdi's^[81] occultation in 868 AD.^[82]

http://en.wikipedia.org/wiki/Islam

Source:

BUDDHISM

Buddhist concepts

Main article: Buddhist terms and concepts

Life and the world

Traditional Tibetan Buddhist Thangkadepicting the "Wheel of Life" with its six realms

Karma

Main article: Karma in Buddhism

Karma (from Sanskrit: "action, work") in Buddhism is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pāli: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth.^[19] The avoidance of unwholesome actions and the cultivation of positive actions is called śīla (from Sanskrit: "ethical conduct").

In Buddhism, karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent ("cetana"),^[20] and which bring about a consequence (or fruit, "phala") or result ("vipāka").

In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe. Some Mahayana traditions hold different views. For example, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off previous negative karma.^[21] The Japanese Pure Land teacher Genshin taught that Amida Buddha has the power to destroy the karma that would otherwise bind one in saṃsāra.^[22]^[23]

Rebirth

Two Tibetan Buddhist monks in traditional clothing

Main article: Rebirth (Buddhism)

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception^[24] to death. Buddhism rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism andChristianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe (the doctrine of anatta). Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of "dependent arising" ("pratītyasamutpāda") determined by the laws of cause and effect (karma) rather than that of one being, transmigrating or incarnating from one existence to the next.

Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools.^[25]^[26] These are further subdivided into 31 planes of existence:^[27]

Naraka beings: those who live in one of many Narakas (Hells)
Preta: sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost^[28]
Animals: sharing space with humans, but considered another type of life
Human beings: one of the realms of rebirth in which attaining Nirvana is possible
Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravāda (Mahavihara) tradition as a separate realm^[29]
Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated

Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the arupa-dhatu (formless realms) can be attained only by those who can meditate on the arūpajhānas, the highest object of meditation.

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "Bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon (the collection of texts on which the Theravada tradition is based), that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.^[30]^[31]

Saṃsāra

Main article: Saṃsāra (Buddhism)

Sentient beings crave pleasure and are averse to pain from birth to death. In being controlled by these attitudes, they perpetuate the cycle of conditioned existence and suffering (saṃsāra), and produce the causes and conditions of the next rebirth after death. Each rebirth repeats this process in an involuntary cycle, which Buddhists strive to end by eradicating these causes and conditions, applying the methods laid out by the Buddha and subsequent Buddhists.

Suffering's causes and solution

The Four Noble Truths

Polish Buddhists

Main article: Four Noble Truths

According to the Pali Tipitaka^[32] and the Āgamas of other early Buddhist schools, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana. They are sometimes considered to contain the essence of the Buddha's teachings:

Life as we know it ultimately is or leads to suffering/uneasiness (dukkha) in one way or another.
Suffering is caused by craving. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness. Craving also has its negative aspect, i.e. one craves that a certain state of affairs not exist.
Suffering ends when craving ends. This is achieved by eliminating delusion, thereby reaching a liberated state of Enlightenment (bodhi);
Reaching this liberated state is achieved by following the path laid out by the Buddha.

This method is described by early Western scholars, and taught as an introduction to Buddhism by some contemporary Mahayana teachers (for example, the Dalai Lama).^[33]

According to other interpretations by Buddhist teachers and scholars, lately recognized by some Western non-Buddhist scholars,^[34] the "truths" do not represent mere statements, but are categories or aspects that most worldly phenomena fall into, grouped in two:

Suffering and causes of suffering
Cessation and the paths towards liberation from suffering.

Thus, according to the Macmillan Encyclopedia of Buddhism^[35] they are

"The noble truth that is suffering"
"The noble truth that is the arising of suffering"
"The noble truth that is the end of suffering"
"The noble truth that is the way leading to the end of suffering"

The traditional Theravada understanding is that the Four Noble Truths are an advanced teaching for those who are ready for them.^[36]^[37] The East Asian Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings.^[38]

The Noble Eightfold Path

Main article: Noble Eightfold Path

The Dharmachakra represents the Noble Eightfold Path.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—is the way to the cessation of suffering (dukkha). It has eight sections, each starting with the word "samyak" (Sanskrit, meaning "correctly", "properly", or "well", frequently translated into English as "right"), and presented in three groups known as the three higher trainings. (NB: Pāli transliterations appear in brackets after Sanskrit ones):

Prajñā is the wisdom that purifies the mind, allowing it to attain spiritual insight into the true nature of all things. It includes:

dṛṣṭi (ditthi): viewing reality as it is, not just as it appears to be.
saṃkalpa (sankappa): intention of renunciation, freedom and harmlessness.

Śīla is the ethics or morality, or abstention from unwholesome deeds. It includes:

vāc (vāca): speaking in a truthful and non-hurtful way
karman (kammanta): acting in a non-harmful way
ājīvana (ājīva): a non-harmful livelihood

Samādhi is the mental discipline required to develop mastery over one's own mind. This is done through the practice of various contemplative and meditative practices, and includes:

vyāyāma (vāyāma): making an effort to improve
smṛti (sati): awareness to see things for what they are with clear consciousness, being aware of the present reality within oneself, without any craving or aversion
samādhi (samādhi): correct meditation or concentration, explained as the first four jhānas

The practice of the Eightfold Path is understood in two ways, as requiring either simultaneous development (all eight items practiced in parallel), or as a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another.

The Middle Way

Main article: Middle Way

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:

The practice of non-extremism: a path of moderation away from the extremes of self-indulgence and self-mortification
The middle ground between certain metaphysical views (for example, that things ultimately either do or do not exist)^[39]
An explanation of Nirvana (perfect enlightenment), a state wherein it becomes clear that all dualities apparent in the world are delusory (see Seongcheol)
Another term for emptiness, the ultimate nature of all phenomena (in the Mahayana branch), a lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness

Nature of existence

Debating monks at Sera Monastery, Tibet

Buddhist scholars have produced a remarkable quantity of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential, but most regard it as having a place, at least for some persons at some stages in Buddhist practice.

In the earliest Buddhist teachings, shared to some extent by all extant schools, the concept of liberation (Nirvana)—the goal of the Buddhist path—is closely related to the correct understanding of how the mind causes stress. In awakening to the true nature of clinging, one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence.

Three Marks of Existence

Main article: Three marks of existence

The Three Marks of Existence are impermanence, suffering, and not-self.

Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha).

Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"^[40] which can give the impression that the Buddhist view is one of pessimism, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.^[41]^[42]^[43]

Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.^[44] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.

Dependent arising

Main article: Pratītyasamutpāda

The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency".

The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.^[45]

Main article: Twelve Nidānas

The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:

Avidyā: ignorance, specifically spiritual ignorance of the nature of reality^[46]
Saṃskāras: literally formations, explained as referring to karma
Vijñāna: consciousness, specifically discriminative^[47]
Nāmarūpa: literally name and form, referring to mind and body^[48]
Ṣaḍāyatana: the six sense bases: eye, ear, nose, tongue, body and mind-organ
Sparśa: variously translated contact, impression, stimulation (by a sense object)
Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or neutral
Tṛṣṇā: literally thirst, but in Buddhism nearly always used to mean craving
Upādāna: clinging or grasping; the word also means fuel, which feeds the continuing cycle of rebirth
Bhava: literally being (existence) or becoming. (The Theravada explains this as having two meanings: karma, which produces a new existence, and the existence itself.)^[49]
Jāti: literally birth, but life is understood as starting at conception^[50]
Jarāmaraṇa: (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow, lamentation, pain, sadness, and misery)

Sentient beings always suffer throughout saṃsāra, until they free themselves from this suffering by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Emptiness

Main article: Śūnyatā

Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept ofśūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras which were emergent in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and pratītyasamutpāda (dependent origination), to refute the metaphysics ofSarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.^[51]

Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara (Sanskrit: yoga practice) school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.^[52] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition.

Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind which expresses itself in terms of omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras which present a unique model of Buddha-nature. Even though this collection was generally ignored in India^[53], East Asian Buddhism provides some significance to these texts.

Liberation

Mahabodhi temple in Bodhgaya, India, where Gautama Buddha attained Nirvanaunder the Bodhi Tree (left)

Nirvana

Main article: Nirvana (concept)

Nirvana (Sanskrit; Pali: "Nibbana") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved nirvana, including the Buddha, is arahant.

Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),^[54] dosa (hate, aversion)^[55] and moha (delusion).^[56] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:

An important development in the Mahayana [was] that it came to separate nirvana from bodhi ('awakening' to the truth, Enlightenment), and to put a lower value on the former (Gombrich, 1992d). Originally nirvana and bodhi refer to the same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving (passion and hatred), with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.
—Richard F. Gombrich, How Buddhism Began^[57]

Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to delusion, while the bodhisattvanot only achieves nirvana but full liberation from delusion as well. He thus attains bodhi and becomes a buddha. In Theravada Buddhism,bodhi and nirvana carry the same meaning as in the early texts, that of being freed from greed, hate and delusion.

The term parinirvana is also encountered in Buddhism, and this generally refers to the complete nirvana attained by the arhat at the moment of death, when the physical body expires.

Buddhas

Gautama Buddha, 1st century CE,Gandhara

Main article: Buddhahood

Theravada

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

Sammasambuddha, usually just called Buddha, who discovers the truth by himself and teaches the path to awakening to others
Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others
Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha

Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

Mahayana

The Great Statue of Buddha Amitabha inKamakura, Japan

In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (seeDharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

Celestial Buddhas are individuals who no longer exist on the material plane of existence, but who still aid in the enlightenment of all beings.

Nirvana came to refer only to the extinction of greed and hate,^{[dubious – discuss]} implying that delusion was still present in one who attained Nirvana. Bodhi became a higher attainment that eradicates delusion entirely.^[57] Thus, the Arahant attains Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi.^{[dubious – discuss]}

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterised by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name will liberate one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

Buddha eras

Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.^[58]^[59] The Gautama Buddha, then, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes.^[60] A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others.^[61] The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of the Amitabha Buddha.

Bodhisattvas

Main article: Bodhisattva

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood, typically as a fully enlightened buddha (Skt. samyaksaṃbuddha). Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.^[62]

Mahāyāna Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term Mahāyāna ("Great Vehicle") was originally even an honorary synonym for Bodhisattvayāna, or the "Bodhisattva Vehicle."^[63] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahāyāna text, contains a simple and brief definition for the term bodhisattva, and this definition is the following:^[64]^[65]^[66]

Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called.

Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all beings by practicing six perfections (Skt. pāramitā).^[67] According to the Mahāyāna teachings, these perfections are: giving, discipline, forbearance, effort, meditation, and transcendent wisdom.

Practice

Devotion

Main article: Buddhist devotion

Devotion is an important part of the practice of most Buddhists.^[68] Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Yoga

Amitābha Buddha meditating, sitting in thelotus position. Borobodur, Java, Indonesia.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna).^[69]The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha.^[70] One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition.^[71] The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.^[72]

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation.^[73] In Buddhism, mindfulness and clear awareness are to be developed at all times, in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.^[74]

Another new teaching of the Buddha was that meditative absorption must be combined with a liberating cognition.^[75]

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to theSamaññaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali. sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali. paññā; Skt. prajñā) was original.^[76]

The Buddhist texts are probably the earliest describing meditation techniques.^[77] They describe meditative practices and states which had existed before the Buddha as well as those which were first developed within Buddhism.^[78] Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.^[79]

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts.^[80] He mentions less likely possibilities as well.^[81] Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.^[80]

Refuge in the Three Jewels

Footprint of the Buddha withDharmachakra and triratna, 1st century CE,Gandhāra.

Main articles: Refuge (Buddhism) and Three Jewels

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)^[82] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned^[83] in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering."^[84]

The Three Jewels are:

The Buddha. This is a title for those who have attained Nirvana. See also the Tathāgata andGautama Buddha. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands Dharma and sees reality in its true form. In Mahayana Buddhism, the Buddha can be viewed as the supreme Refuge: "Buddha is the Unique Absolute Refuge. Buddha is the Imperishable, Eternal, Indestructible and Absolute Refuge."^[85]
The Dharma. The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in Mahayana, connote the ultimate and sustaining Reality which is inseparable from the Buddha. Further, from some Mahayana perspectives, the Dharma embodied in the form of a great sutra (Buddhic scripture) can replace the need for a personal teacher and can be a direct and spontaneous gateway into Truth (Dharma). This is especially said to be the case with the Lotus Sutra. Dr. Hiroshi Kanno writes of this view of the Lotus Sutra: "it is a Dharma-gate of sudden enlightenment proper to the Great Vehicle; it is a Dharma-gate whereby one awakens spontaneously, without resorting to a teacher".^[86]

The Sangha. Those who have attained to any of the Four stages of enlightenment, or simply the congregation of monastic practitioners.

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

Buddhist ethics

Japanese Mahayana Buddhist monk

Main article: The Five Precepts

Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sila, samadhi, and panya) and the secondpāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

Śīla is the foundation of Samadhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts are meritorious and it acts as causes which would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

Śīla refers to overall principles of ethical behavior. There are several levels of sila, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

The five precepts are training rules in order to live a better life in which one is happy, without worries, and can meditate well:

To refrain from taking life (non-violence towards sentient life forms), or ahimsā
To refrain from taking that which is not given (not committing theft)
To refrain from sensual (including sexual) misconduct
To refrain from lying (speaking truth always)
To refrain from intoxicants which lead to loss of mindfulness (specifically, drugs and alcohol)

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice.^[87] In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.^[88]

In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:

6. To refrain from eating at the wrong time (only eat from sunrise to noon)

7. To refrain from dancing and playing music, wearing jewelry and cosmetics, attending shows and other performances

8. To refrain from using high or luxurious seats and bedding

The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:

6. To refrain from taking food at an unseasonable time, that is after the mid-day meal

7. To refrain from dancing, music, singing and unseemly shows

8. To refrain from the use of garlands, perfumes, ointments, and from things that tend to beautify and adorn (the person)

9. To refrain from (using) high and luxurious seats (and beds)

10. To refrain from accepting gold and silver^[89]

Monastic life

Buddhist monks performing a ceremony in Hangzhou, China

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."^[90]

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the MahayanaBrahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

Meditation

Buddhist monks praying in Thailand

Main article: Buddhist meditation

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena.^[91] According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation(Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chan (Zen) meditation is more popular.^[92] According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation.^[93] According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual.^[94]The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas(see the next section regarding these).^[95]

Samādhi (meditative cultivation): samatha meditation

Main articles: Samādhi (Buddhism) and Dhyāna in Buddhism

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna) There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead tonirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states which Arahants abide in order to rest.

In Theravāda

Main article: Jhāna in Theravada

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed to be deeply rooted afflictions of the mind that create suffering and stress. In order to be free from suffering and stress, these defilements need to be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique which is part of the Noble Eightfold Path. It will then lead the meditator to realize the Four Noble Truths, Enlightenment and Nibbana. Nibbana is the ultimate goal of Theravadins.

Prajñā (Wisdom): vipassana meditation

Main articles: Prajñā and Vipassana

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

Zen

Main article: Zen

Zen Buddhism (禅), pronounced chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.^[96] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on thekoan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".^[97]

Zen Buddhist teaching is often full of paradox, in order to loosen the grip of the ego and to facilitate the penetration into the realm of the True Self or Formless Self, which is equated with the Buddha himself.^[98] According to Zen master, Kosho Uchiyama, when thoughts and fixation on the little 'I' are transcended, an Awakening to a universal, non-dual Self occurs: ' When we let go of thoughts and wake up to the reality of life that is working beyond them, we discover the Self that is living universal non-dual life (before the separation into two) that pervades all living creatures and all existence.'.^[99] Thinking and thought must therefore not be allowed to confine and bind one. Nevertheless, Zen does not neglect the scriptures.^[100]

Vajrayana and Tantra

Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayāna or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices.^[101] One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.^[102]

History

Main article: History of Buddhism

Philosophical roots

The Buddhist "Carpenter's Cave" at Ellorain Maharashtra, India.

A view of ruined Buddhist temple on a hill Gurubhakthula Konda at Ramatheerthamvillage in Vizianagaram district of Andhra Pradesh, India.

Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE.^[103] That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.^[104] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.^[105]^[106] These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism.^[107]^[108] Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), andmoksha originated in the shramanas, and were later adopted by Brahminorthodoxy.^[109]^[110]^[111]^[112]^[113]^[114] This view is supported by a study of the region in which these notions originated. Buddhism arose in Greater Magadha, which stretched from Sravasti, the capital of Kosala in the north-west, to Rajagrha in the south east. This land, to the east of aryavarta, the land of the Aryas, was recognised as non-Vedic.^[115] Other Vedic texts reveal a dislike of the people of Magadha, in all probability because the Magadhas at this time were not Brahmanised.^[116] It was not until the second or third centuries BCE that the eastward spread of Brahmanism into Greater Magadha became significant. Ideas that developed in Greater Magadha prior to this were not subject to Vedic influence. These include rebirth and karmic retribution which can be found in a number of movements in Greater Magadha, including Buddhism. These movements inherited notions of rebirth and karmic retribution from an earlier culture^[117] At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads.^[118] These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such asPakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter.^[119]

Rock-cut Lord --Buddha-- Statue at Bojjanakonda near Anakapalle ofVisakhapatnam dist in AP

Many of these new movements shared the same conceptual vocabulary - atman ("Self"), buddha("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara("eternal recurrence") and yoga ("spiritual practice").^[104] The shramanas rejected the Veda, and the authority of the brahmans, who claimed to be in possession of revealed truths not knowable by any ordinary human means; moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees for the performance of bogus rites and the giving of futile advice.^[120] A particular criticism of the Buddha's was Vedic animal sacrifice.^[76] The Buddha declared that priests reciting the Vedas were like the blind leading the blind.^[121] According to him, those priests who had memorized the Vedas really knew nothing.^[122] He also mocked the Vedic "hymn of the cosmic man".^[123] He declared that the primary goal of Upanishadic thought, the Atman, was in fact non-existent,^[124] and, having explained that Brahminical attempts to achieve liberation at death were futile, proposed his new idea of liberation in life.^[125]^[126] At the same time, the traditional Brahminical religion itself gradually underwent profound changes, transforming it into what is recognized as earlyHinduism.^[104]^[105]^[127] In particular, the brahmans thus developed "philosophical systems of their own, meeting the new ideas with adaptations of their doctrines".^[128]

Indian Buddhism

Main article: History of Buddhism in India

The history of Indian Buddhism may be divided into five periods:^[129] Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).

Pre-sectarian Buddhism

Main article: Pre-sectarian Buddhism

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five aggregates, Dependent origination,Karma and Rebirth, the Four Noble Truths, the Noble Eightfold Path, and Nirvana.^[130] Some scholars disagree, and have proposed many other theories.^[131]^[132]

Early Buddhist schools

Main article: Early Buddhist schools

Main article: Buddhist councils

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.^[133]

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.^[134] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Asoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived to be excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.^[135]

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.^[136]

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.^[137] Every school had its own version of the Adhidharma, with different theories and different texts. The different Adhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.^[137]^[138]

Early Mahayana Buddhism

Statue of Avalokiteśvara Bodhisattva, with Sanskrit in the Siddham script.Singapore.

Main article: Mahāyāna

The origins of Mahāyāna are still not completely understood.^[139] The earliest views of Mahāyāna Buddhism in the West assumed that it existed as a separate school in competition with the so-called "Hīnayāna" schools. Due to the veneration of buddhas and bodhisattvas, Mahāyāna was often interpreted as a more devotional, lay-inspired form of Buddhism, with supposed origins instūpa veneration,^[140] or by making parallels with the history of the European Protestant Reformation. These views have been largely dismissed in modern times in light of a much broader range of early texts that are now available.^[141] The old views of Mahāyāna as a separate lay-inspired and devotional sect are now largely dismissed as misguided and wrong on all counts.^[142]

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas.^[143] Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separateVinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage inTibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools.^[144]From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.^[145]

The Chinese monk Yijing who visited India in the 7th century CE, distinguishes Mahāyāna from Hīnayāna as follows:^[146]

Both adopt one and the same Vinaya, and they have in common the prohibitions of the five offences, and also the practice of the Four Noble Truths. Those who venerate the bodhisattvas and read the Mahāyāna sūtras are called the Mahāyānists, while those who do not perform these are called the Hīnayānists.

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.^[147] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitāseries, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.^[148]^[149]^[150]

Late Mahayana Buddhism

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, andBuddhist Logic as the last and most recent.^[151] In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara.^[152] According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism.^[153] There were no great Indian teachers associated with tathagatagarbha thought.^[154]

Vajrayana (Esoteric Buddhism)

Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems which make research difficult:^[155]

Vajrayana Buddhism was influenced by Hinduism, and therefore the research has to include research on Hinduism as well.
The scriptures of Vajrayana have not yet been put in any kind of order.
Ritual has to be examined as well, not just doctrine.

The early development of Buddhism

Main article: Timeline of Buddhism

Buddhist proselytism at the time of emperor Ashoka (260–218 BCE).

Buddhist tradition records in the Milinda Panha that the 2nd century BCE Indo-Greekking Menander converted to the Buddhist faith and became an arhat.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of morestūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India in order to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther toHellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.^[156]

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.

The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).

The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question.^[157]^[158] The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.^[159]

In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

Buddhism today

Main article: Timeline of Buddhism:Common Era

By the late Middle Ages, Buddhism had become virtually extinct in India, and although it continued to exist in surrounding countries, its influence was no longer expanding. It is now again gaining strength in India and elsewhere.^[160]^[161] Estimates of the number of Buddhist followers by scholars range from 230 million to 1.691 billion. Most scholars classify similar numbers of people under a category they call "Chinese folk" or "traditional" religion, an amalgam of various traditions that includes Buddhism.

Typical interior of a temple in Korea

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: theBuddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community).

Estimates are uncertain for several reasons:

difficulties in defining who counts as a Buddhist;
syncretism among the Eastern religions. Buddhism is practiced by adherents alongside many other religious traditions- including Taoism, Confucianism, Shinto, traditional religions,shamanism, and animism- throughout East and Southeast Asia.^[162]^[163]^[164]^[165]^[166]^[167]^[168]
difficulties in estimating the number of Buddhists who do not have congregational memberships and often do not participate in public ceremonies;^[169]
official policies on religion in several historically Buddhist countries that make accurate assessments of religious adherence more difficult; most notably China, Vietnam and North Korea.^[170]^[171]^[172] In many current and former Communist governments in Asia, government policies may discourage adherents from reporting their religious identity, or may encourage official counts to underestimate religious adherence.

Demographics

Percentage of cultural/nominal adherents of combined Buddhism with its related religions (according to the highest estimates).^[173]^[174]^[175]^[176]^[177]^[178]^[179]^[180]

According to one analysis, Buddhism is the fourth-largest religion in the world behindChristianity, Islam and Hinduism.^[181] The monks' order (Sangha), which began during the lifetime of the Buddha, is among the oldest organizations on earth. Buddhism was the first world religion^[182]^[183]^[184] and was the world's largest religion in the first half of the 20th century, in 1951 Buddhism was the world's largest religion with 520 million adherents. By comparison, the second largest was Christianity with 500 million adherents^[185]^[186]^[187]^[188]^[189]^[190]^[191]^[192]^[193]^[194]^[195]^[196]^[197]

Theravāda Buddhism, using Pāli as its scriptural language, is the dominant form of Buddhism in Cambodia, Laos, Thailand, Sri Lanka, and Burma. The Dalit Buddhist movement in India (inspired by B. R. Ambedkar) also practices Theravada. Approximately 124 million adherents.^[198]
East Asian forms of Mahayana Buddhism that use Chinese scriptures are dominant in most of China, Japan, Korea, Taiwan, Singapore and Vietnam as well as such communities within Indochina, Southeast Asia and the West. Approximately 500 million to one billion^[199]
Tibetan Buddhism is found in Tibet, Bhutan, Mongolia, areas of India, China, Nepal that border those countries, plus the Kalmyk Autonomous Republic of the Russian Federation. Approximately 20 million adherents.^[198]

Most Buddhist groups in the West are at least nominally affiliated with one of these three traditions.

At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In a number of countries, it is recognized as an official religion and receives state support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Overall there is an overwhelming diversity of recent forms of Buddhism.^[200]

Schools and traditions

Main article: Schools of Buddhism

A young monk

Buddhists generally classify themselves as either Theravada or Mahayana.^[201] This classification is also used by some scholars^[202]^{[page needed]} and is the one ordinarily used in the English language.^[203] An alternative scheme used by some scholars^[204] divides Buddhism into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism andTibetan Buddhism.

Some scholars^[205] use other schemes. Buddhists themselves have a variety of other schemes.Hinayana (literally "lesser vehicle") is used by Mahayana followers to name the family of early philosophical schools and traditions from which contemporary Theravada emerged, but as this term is rooted in the Mahayana viewpoint and can be considered derogatory, a variety of other terms are increasingly used instead, including Śrāvakayāna, Nikaya Buddhism, early Buddhist schools, sectarian Buddhism, conservative Buddhism, mainstream Buddhism and non-Mahayana Buddhism.

Not all traditions of Buddhism share the same philosophical outlook, or treat the same concepts as central. Each tradition, however, does have its own core concepts, and some comparisons can be drawn between them. For example, according to one Buddhist ecumenical organization,^[206] several concepts common to both major Buddhist branches:

Both accept the Buddha as their teacher.
Both accept the Middle way, Dependent origination, the Four Noble Truths, the Noble Eightfold Path and the Three marks of existence.
Both accept that members of the laity and of the sangha can pursue the path toward enlightenment (bodhi).
Both consider buddhahood to be the highest attainment.

Timeline

This is a rough timeline of the development of the different schools/traditions:

Timeline: Development and propagation of Buddhist traditions (ca. 450 BCE – ca. 1300 CE)

450 BCE^[207]

250 BCE

100 CE

500 CE

700 CE

800 CE

1200 CE^[208]

India

Early
Sangha

Early Buddhist schools

Mahayana

Vajrayana

Sri Lanka &
Southeast Asia

Theravada Buddhism

Tibetan Buddhism

Chán, Tiantai, Pure Land, Zen, Nichiren

Shingon

450 BCE

250 BCE

100 CE

500 CE

700 CE

800 CE

1200 CE

Legend:

= Theravada tradition

= Mahayana traditions

= Vajrayana traditions

Theravada school

Main article: Theravada

Theravāda ("Doctrine of the Elders", or "Ancient Doctrine") is the oldest surviving Buddhist school. It is relatively conservative, and generallyclosest to early Buddhism.^[209] This school is derived from the Vibhajjavāda grouping which emerged amongst the older Sthavira group at the time of the Third Buddhist Council (c. 250 BCE). This school gradually declined on the Indian subcontinent, but its branch in Sri Lanka and South East Asia continues to survive.

The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries. After being orally transmitted for a few centuries, its scriptures, the Pali Canon, were finally committed to writing in the 1st century BCE, in Sri Lanka, at what the Theravada usually reckon as the fourth council. It is also one of the first Buddhist schools to commit the complete set of its canon into writing.^{[citation needed]} The Sutta collections and Vinaya texts of the Pāli Canon (and the corresponding texts in other versions of theTripitaka), are generally considered by modern scholars to be the earliest Buddhist literature, and they are accepted as authentic in every branch of Buddhism.

Theravāda is primarily practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia as well as small portions of China, Vietnam, Malaysiaand Bangladesh. It has a growing presence in Europe and America.

Mahayana traditions

Main article: Mahayana

Blue-eyed Central Asian and Chinese Buddhist monks. Bezeklik, Eastern Tarim Basin, China, 9th–10th century.

Mahayana Buddhism flourished in India from the 5th century CE onwards, during the dynasty of theGuptas. Mahāyāna centres of learning were established, the most important one being the Nālandā University in north-eastern India.

Mahayana schools recognize all or part of the Mahayana Sutras. Some of these sutras became for Mahayanists a manifestation of the Buddha himself, and faith in and veneration of those texts are stated in some sutras (e.g. the Lotus Sutra and the Mahaparinirvana Sutra) to lay the foundations for the later attainment of Buddhahood itself.

Native Mahayana Buddhism is practiced today in China, Japan, Korea, Singapore, parts of Russia and most of Vietnam (also commonly referred to as "Eastern Buddhism"). The Buddhism practiced in Tibet, the Himalayan regions, and Mongolia is also Mahayana in origin, but will be discussed below under the heading of Vajrayana (also commonly referred to as "Northern Buddhism". There are a variety of strands in Eastern Buddhism, of which "the Pure Land school of Mahayana is the most widely practised today.".^[210]In most of this area however, they are fused into a single unified form of Buddhism. In Japan in particular, they form separate denominations with the five major ones being: Nichiren, peculiar to Japan; Pure Land;Shingon, a form of Vajrayana; Tendai; and Chan/Zen. In Korea, nearly all Buddhists belong to the Chogye school, which is officially Son (Zen), but with substantial elements from other traditions.^[211]

Vajrayana traditions

Main article: Vajrayana

Bodhnath Stupa, Kathmandu, Nepal

The Vajrayana tradition of Buddhism spread to China, Mongolia, and Tibet. In Tibet, Vajrayana has always been a main component of Tibetan Buddhism, while in China it formed a separate sect. However, Vajrayana Buddhism became extinct in China but survived in elements of Japan's Shingon and Tendai sects.

There are differing views as to just when Vajrayāna and its tantric practice started. In the Tibetan tradition, it is claimed that the historical Śākyamuni Buddha taught tantra, but as these are esoteric teachings, they were passed on orally first and only written down long after the Buddha's other teachings. Nālandā University became a center for the development of Vajrayāna theory and continued as the source of leading-edge Vajrayāna practices up through the 11th century. These practices, scriptures and theories were transmitted to China, Tibet, Indochina and Southeast Asia. China generally received Indian transmission up to the 11th century including tantric practice, while a vast amount of what is considered to be Tibetan Buddhism (Vajrayāna) stems from the late (9th–12th century) Nālandā tradition.

In one of the first major contemporary academic treatises on the subject, Fairfield University professor Ronald M. Davidson argues that the rise of Vajrayana was in part a reaction to the changing political climate in India at the time. With the fall of the Gupta dynasty, in an increasingly fractious political environment, institutional Buddhism had difficulty attracting patronage, and the folk movement led by siddhasbecame more prominent. After perhaps two hundred years, it had begun to get integrated into the monastic establishment.^[212]^{[page needed]}

Vajrayana combined and developed a variety of elements, a number of which had already existed for centuries.^[213] In addition to the Mahāyāna scriptures, Vajrayāna Buddhists recognise a large body of Buddhist Tantras, some of which are also included in Chinese and Japanese collections of Buddhist literature, and versions of a few even in the Pali Canon.

Buddhist texts

Main article: Buddhist texts

Buddhist scriptures and other texts exist in great variety. Different schools of Buddhism place varying levels of value on learning the various texts. Some schools venerate certain texts as religious objects in themselves, while others take a more scholastic approach. Buddhist scriptures are written in these languages: Pāli, Tibetan, Mongolian, Chinese, along with some texts that still exist in Sanskrit and Buddhist Hybrid Sanskrit.

Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.^[214] This could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and Japan.^[215] Other scholars say there is no universally accepted common core.^[216] The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.

The followers of Theravāda Buddhism take the scriptures known as the Pāli Canon as definitive and authoritative, while the followers of Mahāyāna Buddhism base their faith and philosophy primarily on the Mahāyāna sūtras and their own vinaya. The Pāli sutras, along with other, closely related scriptures, are known to the other schools as the āgamas.

Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the Dhammapada was championed as a unifying scripture.

Dwight Goddard collected a sample of Buddhist scriptures, with the emphasis on Zen, along with other classics of Eastern philosophy, such as the Tao Te Ching, into his 'Buddhist Bible' in the 1920s. More recently, Dr. Babasaheb Ambedkar attempted to create a single, combined document of Buddhist principles in "The Buddha and His Dhamma". Other such efforts have persisted to present day, but currently there is no single text that represents all Buddhist traditions.

Pāli Tipitaka

Main article: Pāli Canon

Pali Canon

Vinaya Pitaka


SV.	Khandhaka	Vin V

Sutta Pitaka

Abhidhamma Pitaka


Dhs.	Vbh.	Dhk. Pug.	Kvu.	Yam.	Patthana

The Pāli Tipitaka, which means "three baskets", refers to the Vinaya Pitaka, the Sutta Pitaka, and the Abhidhamma Pitaka. The Vinaya Pitaka contains disciplinary rules for the Buddhistmonks and nuns, as well as explanations of why and how these rules were instituted, supporting material, and doctrinal clarification. The Sutta Pitaka contains discourses ascribed to Gautama Buddha. The Abhidhamma Pitaka contains material often described as systematic expositions of the Gautama Buddha's teachings.

The Pāli Tipitaka is the only early Tipitaka (Sanskrit: Tripiṭaka) to survive intact in its original language, but a number of early schools had their own recensions of the Tipitaka featuring much of the same material. We have portions of the Tipitakas of the Sārvāstivāda, Dharmaguptaka, Sammitya, Mahāsaṅghika, Kāśyapīya, and Mahīśāsaka schools, most of which survive in Chinese translation only. According to some sources, some early schools of Buddhism had five or seven pitakas.^[217]

According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's teachings. Upāli recited the vinaya. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in the last century BCE. Both the sūtras and the vinaya of every Buddhist school contain a wide variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects.

Much of the material in the Canon is not specifically "Theravadin", but is instead the collection of teachings that this school preserved from the early, non-sectarian body of teachings. According to Peter Harvey, it contains material which is at odds with later Theravadin orthodoxy. He states: "The Theravadins, then, may have added texts to the Canon for some time, but they do not appear to have tampered with what they already had from an earlier period."^[218]

Mahayana sutras

Main article: Mahayana sutras

The Tripiṭaka Koreana in South Korea, an edition of the Chinese Buddhist canoncarved and preserved in over 81,000 wood printing blocks.

The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. Some adherents of Mahayana accept both the early teachings (including in this the Sarvastivada Abhidharma, which was criticized by Nagarjuna and is in fact opposed to early Buddhist thought^[219]) and the Mahayana sutras as authentic teachings of Gautama Buddha, and claim they were designed for different types of persons and different levels of spiritual understanding.

The Mahayana sutras often claim to articulate the Buddha's deeper, more advanced doctrines, reserved for those who follow the bodhisattva path. That path is explained as being built upon the motivation to liberate all living beings from unhappiness. Hence the name Mahāyāna (lit., the Great Vehicle).

According to Mahayana tradition, the Mahayana sutras were transmitted in secret, came from other Buddhas or Bodhisattvas, or were preserved in non-human worlds because human beings at the time could not understand them:^[220]

Some of our sources maintain the authenticity of certain other texts not found in the canons of these schools (the early schools). These texts are those held genuine by the later school, not one of the eighteen, which arrogated to itself the title of Mahayana, 'Great Vehicle'. According to the Mahayana historians these texts were admittedly unknown to the early schools of Buddhists. However, they had all been promulgated by the Buddha. [The Buddha's] followers on earth, the sravakas ('pupils'), had not been sufficiently advanced to understand them, and hence were not given them to remember, but they were taught to various supernatural beings and then preserved in such places as the Dragon World.

Approximately six hundred Mahayana sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars to be of Chinese rather than Indian origin.

Generally, scholars conclude that the Mahayana scriptures were composed from the 1st century CE onwards: "Large numbers of Mahayana sutras were being composed in the period between the beginning of the common era and the fifth century",^[221] five centuries after the historical Gautama Buddha. Some of these had their roots in other scriptures composed in the 1st century BCE. It was not until after the 5th century CE that the Mahayana sutras started to influence the behavior of mainstream Buddhists in India: "But outside of texts, at least in India, at exactly the same period, very different—in fact seemingly older—ideas and aspirations appear to be motivating actual behavior, and old and established Hinnayana groups appear to be the only ones that are patronized and supported."^[221] These texts were apparently not universally accepted among Indian Buddhists when they appeared; the pejorative label hinayana was applied by Mahayana supporters to those who rejected the Mahayana sutras.

Only the Theravada school does not include the Mahayana scriptures in its canon. As the modern Theravada school is descended from a branch of Buddhism that diverged and established itself in Sri Lanka prior to the emergence of the Mahayana texts, debate exists as to whether the Theravada were historically included in the hinayana designation; in the modern era, this label is seen as derogatory, and is generally avoided.

Comparative studies

Buddhism provides many opportunities for comparative study with a diverse range of subjects. For example, dependent origination can be considered one of Buddhism's contributions to metaphysics. Additionally, Buddhism's emphasis on the Middle way not only provides a unique guideline for ethics but has also allowed Buddhism to peacefully coexist with various differing beliefs, customs and institutions in countries in which it has resided throughout its history. Also, its moral and spiritual parallels with other systems of thought—for example, with various tenets of Christianity—have been subjects of close study.

Source:

http://en.wikipedia.org/wiki/Buddhism

Source:

Christianity

Major groupings within Christianity

The three primary divisions of Christianity are Catholicism,Eastern Orthodoxy, and Protestantism.^[26]^:14^[198] There are other Christian groups that do not fit neatly into one of these primary categories.^[199] The Nicene Creed is "accepted as authoritative by the Roman Catholic, Eastern Orthodox, Anglican, and major Protestant churches."^[200] There is a diversity of doctrines and practices among groups calling themselves Christian. These groups are sometimes classified under denominations, though for theological reasons many groups reject this classification system.^[201] Another distinction that is sometimes drawn is between Eastern Christianity and Western Christianity.

A simplified chart of historical developments of major groups within Christianity.

Catholic

Main article: Catholic Church

Christian Denominations
in English-speaking countries

[show]Australia

[show]Canada

[show]United Kingdom

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TheCatholic Churchcomprises thoseparticular churches, headed by bishops, in communion with the Pope, the Bishop of Rome, as its highest authority in matters of faith, morality and Church governance.^[202]^[203] Like the Eastern Orthodox, the Roman Catholic Church throughApostolic succession traces its origins to the Christian community founded by Jesus Christ.^[204]^[205]Catholics maintain that the "one, holy, catholic and apostolic church" founded by Jesus subsists fully in the Roman Catholic Church, but also acknowledges other Christian churches and communities^[206]^[207] and works towards reconciliationamong all Christians.^[206]The Catholic faith is detailed in theCatechism of the Catholic Church.^[208]^[209]

The 2,782 sees^[210] are grouped into 23 particular rites, the largest being the Latin Rite, each with distinct traditions regarding the liturgy and the administering thesacraments.^[211] With more than 1.1 billion baptized members, the Catholic Church is the largest church representing over half of all Christians and one sixth of the world's population.^[212]^[213]^[214]

Various smaller communities, such as the Old Catholic andIndependent Catholic Churches, include the word Catholic in their title, and share much in common with Roman Catholicism but are no longer in communion with the See of Rome. The Old Catholic Church is in communion with the Anglican Communion.^[215]^[216]

Orthodox

Main articles: Orthodox Church and Oriental Orthodoxy

Eastern Orthodoxy comprises those churches in communion with the Patriarchal Sees of the East, such as the Ecumenical Patriarch of Constantinople.^[217] Like the Roman Catholic Church, the Eastern Orthodox Church also traces its heritage to the foundation of Christianity through Apostolic successionand has an episcopal structure, though the autonomy of the individual, mostly national churches is emphasized. A number of conflicts with Western Christianity over questions of doctrine and authority culminated in the Great Schism. Eastern Orthodoxy is the second largest single denomination in Christianity, with over 200 million adherents.^[212]

Gergeti Trinity Church, Caucasus

The Oriental Orthodox Churches(also called Old Oriental Churches) are those eastern churches that recognize the first three ecumenical councils—Nicaea,ConstantinopleandEphesus—but reject the dogmatic definitions of the Council of Chalcedon and instead espouse a Miaphysite christology. The Oriental Orthodox communion comprises six groups:Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Malankara Orthodox Syrian Church (India) and Armenian Apostolic churches.^[218] These six churches, while being in communion with each other are completely independent hierarchically.^[219]These churches are generally not in communion with Eastern Orthodox Churcheswith whom they are in dialogue for a return to unity.^[220]

Protestant

Main article: Protestantism

Non-Trinitarian

Main article: Non-Trinitarianism

Non-Trinitarianism includes all Christian belief systems that reject, wholly or partly, the doctrine of the Trinity, namely, the teaching that God is three distinct yet coeternal and coequalhypostases who are indivisibly united in one essence.^[235]^[236]In antiquity, sporadically in the Middle Ages, and again following the Reformation until today, differing views existed concerning the Godhead from those of Trinitarians and the related traditional Christology. Though diverse, these views may be generally classified into those that hold Christ to be only divine and not differing from the Father hypostatically; those that hold Christ to be less fully God than the Father; in other forms being completely human and a messenger as the perfect created human.^[237]^[238]

Others

Main article: Esoteric Christianity

Esoteric Christianity is a term which refers to an ensemble of spiritual currents which regard Christianity as a mystery religion,^[239]^[240] and profess the existence and possession of certain esoteric doctrines or practices,^[241]^[242] hidden from the public but accessible only to a narrow circle of "enlightened", "initiated", or highly educated people.^[243]^[244]A special characteristic common in these mystical denominations is the belief in reincarnation.^{[citation needed]}Some of the esoteric christian institutions include theRosicrucian Fellowship, theAnthroposophical Society and theMartinism.

The Second Great Awakening, a period of religious revival that occurred in the U.S. during the early 1800s, saw the development of a number of unrelated churches. They generally saw themselves as restoring the original church ofJesus Christ rather than reforming one of the existing churches.^[245] A common belief held by Restorationists was that the other divisions of Christianity had introduced doctrinal defects into Christianity, which was known as the Great Apostasy.^[246]^[247]

Some of the churches originating during this period are historically connected to early-19th century camp meetings in the Midwest and Upstate New York. American Millennialismand Adventism, which arose from Evangelical Protestantism, influenced the Jehovah's Witnessesmovement (with 7 million members),^[248] and, as a reaction specifically to William Miller, the Seventh-day Adventists. Others, including theChristian Church (Disciples of Christ), Evangelical Christian Church in Canada,^[249] Churches of Christ, and the Independent Christian Churches/Churches of Christ, have their roots in the contemporaneous Stone-Campbell Restoration Movement, which was centered in Kentucky and Tennessee. Other groups originating in this time period include the Christadelphians andThe Church of Jesus Christ of Latter-day Saints, the largest denomination of the Latter Day Saint movement with over 13 million members.^[250]^[251]^[252]^[253] While the churches originating in the Second Great Awakening have some superficial similarities, their doctrine and practices vary significantly.

Cultural Christian

Cultural Christian is a broad term used to describe people with either ethnic or religious Christian heritage who may not believe in the religious claims of Christianity, but who retain an affinity for the culture, art, music, and so on related to it.

Many of the population of the Western hemisphere could broadly be described as cultural Christians, due to the predominance of the Christian faith in Western culture, as well as widely celebrated religious holidays such as Easter andChristmas. Another frequent application of the term is to distinguish political groups in areas of mixed religious backgrounds.

Ecumenism

Main article: Ecumenism

The Christian Flag displayed next to the pulpit on the chancelof a church sanctuary.

Mostchurcheshave long expressed ideals of being reconciled with each other, and in the 20th century Christianecumenism advanced in two ways.^[254] One way was greater cooperation between groups, such as the Edinburgh Missionary Conference of Protestants in 1910, the Justice, Peace and Creation Commission of the World Council of Churches founded in 1948 by Protestant and Orthodox churches, and similar national councils like the National Council of Churches in Australia which includes Roman Catholics.^[254]

The other way was institutional union with new United and uniting churches.Congregationalist, Methodist, andPresbyterian churches united in 1925 to form the United Church of Canada,^[255] and in 1977 to form the Uniting Church in Australia. The Church of South India was formed in 1947 by the union of Anglican, Methodist, Congregationalist,Presbyterian, and Reformedchurches.^[256]

Steps towards reconciliation on a global level were taken in 1965 by the Roman Catholic and Orthodox churches mutually revoking the excommunications that marked their Great Schism in 1054;^[257] the Anglican Roman Catholic International Commission (ARCIC) working towards full communion between those churches since 1970;^[258] and theLutheran and Roman Catholic churches signing The Joint Declaration on the Doctrine of Justification in 1999 to address conflicts at the root of the Protestant Reformation. In 2006, the Methodist church adopted the declaration.^[259]

Another example of ecumenism is the invention of and growing usage of the Christian Flag, which was designed to represent all ofChristendom.^[260] The flag has a white field, with a red Latin cross inside a blue canton.^[260]

Source:

http://en.wikipedia.org/wiki/Christianity

CHRISTIANITY

Beliefs

The Sermon On the Mount by Carl Heinrich Bloch, Danish painter, d. 1890.

Wikisource has original text related to this article:

Apostles Creed

Wikisource has original text related to this article:

Nicene Creed

Though there are many important differences of interpretation and opinion of the Bible on which Christianity is based, Christians share a set of beliefs that they hold as essential to their faith.^[22]

Creeds

Main article: Creeds

Dome of the Rotunda of the Church of the Holy Sepulchre, Jerusalem

Creeds (from Latin credo meaning "I believe") are concise doctrinal statements or confessions, usually of religious beliefs. They began as baptismal formulae and were later expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith.

Many evangelical Protestants reject creeds as definitive statements of faith, even while agreeing with some or all of the substance of the creed. The Baptists have been non-creedal “in that they have not sought to establish binding authoritative confessions of faith on one another.”^[23]^:p.111Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church (Disciples of Christ), the Evangelical Christian Church in Canada and the Churches of Christ.^[24]^[25]^:14-15^[26]^:123

The Apostles' Creed remains the most popular statement of the articles of Christian faith that are generally acceptable to most Christian denominations that are creedal. It is widely used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical Churches of Western tradition, including the Latin Rite of the Catholic Church,Lutheranism, Anglicanism, and Western Orthodoxy. It is also used by Presbyterians, Methodists, and Congregationalists. This particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.^[27]

Its main points:

belief in God the Father, Jesus Christ as the Son of God and the Holy Spirit
the death, descent into hell, resurrection, and ascension of Christ
the holiness of the Church and the communion of saints
Christ's second coming, the Day of Judgement and salvation of the faithful.

The Nicene Creed, largely a response to Arianism, was formulated at the Councils of Nicaea andConstantinople in 325 and 381 respectively^[28]^[29] and ratified as the universal creed of Christendomby the First Council of Ephesus in 431.^[30]

The Chalcedonian Creed, developed at the Council of Chalcedon in 451,^[31] though rejected by theOriental Orthodox Churches,^[32] taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, and that both natures are perfect but are nevertheless perfectly united into one person.^[33]

The Athanasian Creed, received in the western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the Substance."^[34]

Most Christians (Roman Catholics, Eastern Orthodox, Eastern Rite and Protestants alike) accept the use of creeds, and subscribe to at least one of the creeds mentioned above.^[35]

Jesus Christ

Main articles: Christian views of Jesus, Christology, and Jesus Christ in comparative mythology

A depiction of Jesus as a child with his mother, Mary, the Theotokos of Vladimir. 12th century, Russia.

The central tenet of Christianity is the belief in Jesus as the Son of God and the Messiah(Christ). The title "Messiah" comes from the Hebrew word מָשִׁיחַ (māšiáħ) meaning anointed one. The Greek translation Χριστός (Christos) is the source of the English word "Christ".^[16]

Christians believe that Jesus, as the Messiah, was anointed by God as saviour of humanity, and hold that Jesus' coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept. The core Christian belief is that through belief in and acceptance of the death and resurrection of Jesus, sinful humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.^[36]

While there have been many theological disputes over the nature of Jesus over the earliest centuries of Christian history, Christians generally believe that Jesus is God incarnate and "true God and true man" (or both fully divine and fully human). Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sin. As fully God, he rose to life again. According to the Bible, "God raised him from the dead,"^[37] he ascended to heaven, is "seated at the right hand of the Father"^[38] and will ultimately return^{[Acts 1:9–11]} to fulfill the rest ofMessianic prophecy such as the Resurrection of the dead, the Last Judgment and final establishment of the Kingdom of God.

According to the Gospels of Matthew and Luke, Jesus was conceived by the Holy Spirit andborn from the Virgin Mary. Little of Jesus' childhood is recorded in the canonical Gospels, however infancy Gospels were popular in antiquity. In comparison, his adulthood, especially the week before his death, is well documented in the Gospels contained within the New Testament. The Biblical accounts of Jesus' ministry include: his baptism, miracles, preaching, teaching, and deeds.

Death and resurrection of Jesus

Main articles: Crucifixion of Jesus and Resurrection of Jesus

Crucifixion, representing the death ofJesus on the Cross, painting by D. Velázquez, 17th c.

Resurrection of Christ by Noel Coypel, 1700, using a hovering depiction of Jesus.

Christians consider the resurrection of Jesus to be the cornerstone of their faith (see 1 Corinthians 15) and the most important event in human history.^[39] Among Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology is based.^[40]^[41] According to the New Testament Jesus was crucified, died a physical death, was buried within a tomb, and rose from the dead three days later.^{[Jn. 19:30–31]} ^{[Mk. 16:1]}^[16:6] The New Testament mentions several resurrection appearances of Jesus on different occasions to his twelve apostles and disciples, including "more than five hundred brethren at once,"^{[1 Cor. 15:6]} before Jesus' Ascension to heaven. Jesus' death and resurrection are commemorated by Christians in all worship services, with special emphasis during Holy Weekwhich includes Good Friday and Easter Sunday.

The death and resurrection of Jesus are usually considered the most important events inChristian Theology, partly because they demonstrate that Jesus has power over life and death and therefore has the authority and power to give people eternal life.^[42]

Christian churches accept and teach the New Testament account of the resurrection of Jesus with very few exceptions.^[43] Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the historical Jesus and the proclamation of the early church.^[44] Some liberal Christians do not accept a literal bodily resurrection,^[45]^[46] seeing the story as richly symbolic and spiritually nourishing myth. Arguments over death and resurrection claims occur at many religious debates and interfaith dialogues.^[47] Paul the Apostle, an early Christian convert and missionary, wrote, "If Christ was not raised, then all our preaching is useless, and your trust in God is useless."^{[1 Cor. 15:14]} ^[48]

Salvation

Main article: Salvation

Paul of Tarsus, like Jews and Roman pagans of his time, believed that sacrifice can bring about new kinship ties, purity, and eternal life.^[49] For Paul the necessary sacrifice was the death of Jesus: Gentiles who are "Christ's" are, like Israel, descendants of Abraham and "heirs according to the promise".^{[Gal. 3:29]} ^[50] The God who raised Jesus from the dead would also give new life to the "mortal bodies" of Gentile Christians, who had become with Israel the "children of God" and were therefore no longer "in the flesh".^{[Rom. 8:9,11,16]} ^[49]

Modern Christian churches tend to be much more concerned with how humanity can be savedfrom a universal condition of sin and death than the question of how both Jews and Gentiles can be in God's family. According to both Catholic and Protestant doctrine, salvation comes by Jesus' substitutionary death and resurrection. The Catholic Church teaches that salvation does not occur without faithfulness on the part of Christians; converts must live in accordance with principles of love and ordinarily must be baptized.^[51]^[52] Martin Luther taught that baptism was necessary for salvation, but modern Lutherans and other Protestants tend to teach that salvation is a gift that comes to an individual by God's grace, sometimes defined as "unmerited favor", even apart from baptism.

Christians differ in their views on the extent to which individuals' salvation is pre-ordained by God. Reformed theology places distinctive emphasis on grace by teaching that individuals are completely incapable of self-redemption, but thatsanctifying grace is irresistible.^[53] In contrast Catholics, Orthodox Christians and Arminian Protestants believe that the exercise of free will is necessary to have faith in Jesus.^[54]

Trinity

Main article: Trinity

Three angels hosted by Abraham byLudovico Carracci: The three angels represent the three persons of God.

Trinity refers to the teaching that the one God comprises three distinct, eternally co-existing persons; the Father, the Son (incarnate in Jesus Christ), and the Holy Spirit. Together, these three persons are sometimes called the Godhead,^[55]^[56]^[57] although there is no single term in use in Scripture to denote the unified Godhead.^[58] In the words of the Athanasian Creed, an early statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God".^[59] They are distinct from another: the Father has no source, the Son is begotten of the Father, and the Spirit proceeds from the Father. Though distinct, the three persons cannot be divided from one another in being or in operation.^[60]

The Trinity is an essential doctrine of mainstream Christianity. "Father, Son and Holy Spirit" represents both the immanence and transcendence of God. God is believed to be infinite and God's presence may be perceived through the actions of Jesus Christ and the Holy Spirit.^[61]

According to this doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in their relations, the Father being unbegotten; the Son being begotten of the Father; and the Holy Spirit proceeding from the Father and (in Western theology) from the Son. Regardless of this apparent difference, the three 'persons' are each eternal and omnipotent.

The word trias, from which trinity is derived, is first seen in the works of Theophilus of Antioch. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)".^[62] The term may have been in use before this time. Afterwards it appears in Tertullian.^[63]^[64]In the following century the word was in general use. It is found in many passages of Origen.^[65]

Trinitarians

Main article: Trinitarianism

Trinitarianism denotes those Christians who believe in the concept of the Trinity. Almost all Christian denominations and Churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, theologians beginning in the 3rd century developed the term and concept to facilitate comprehension of the New Testament teachings of God as Father, God as Jesus the Son, and God as the Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply three gods, nor that each member of the Trinity is one-third of an infinite God; Trinity is defined as one God in three Persons.^[66]

Nontrinitarians

Main article: Nontrinitarianism

Nontrinitarianism refers to beliefs systems that reject the doctrine of the Trinity. They are a small minority of Christians. Various nontrinitarian views, such as adoptionism or modalism, existed in early Christianity, leading to the disputes about Christology.^[67] Nontrinitarianism later appeared again in the Gnosticism of the Cathars in the 11th through 13th centuries, in the Age of Enlightenment of the 18th century, and in some groups arising during the Second Great Awakening of the 19th century.

Scriptures

Main articles: Bible and Development of the Christian Biblical canon

Christianity, like other religions, has adherents whose beliefs and biblical interpretations vary. However, this article's purpose is to describe those distinctives that set Christianity apart as a unique belief group. Christianity regards the Bible, a collection of canonical books in two parts (the Old Testament and the New Testament), as the authoritative word of God. Christians believe the Bible was written by human authors under the inspiration of the Holy Spirit. Some believe that divine inspiration makes our present Bibles "inerrant". Others claim inerrancy for the Bible in its original manuscripts, though none of those are extant. Still others maintain that only a particularly translation is inerrant, such as the King James Version.^[68]^[69]^[70] Jews, Catholics, Orthodox and Protestants each define separate lists of Books of the Bible that each considers canonical. These variations are a reflection of the range of traditions and councils that have convened on the subject. Every version of the complete Bible always includes books of the Jewish scriptures, the Tanakh, and includes additional books and reorganizes them into two parts: the books of the Old Testament primarily sourced from the Tanakh (with some variations), and the 27 books of the New Testament containing books originally written primarily in Greek.^[71] The Roman Catholic and Orthodox canons include other books from the Septuagint which Roman Catholics call Deuterocanonical.^[72] Protestants consider these books to be apocryphal. Some versions of the Christian Bible have a separate Apocrypha section for the books not considered canonical by some Churches or by the groups publishing them.^[73]

Catholic and Orthodox interpretations

The inside of an Eastern Orthodox church

Saint Peter's Basilica, Vatican City

Inside of Saint Peter's Basilica

An Eastern Catholic Bishop of the Syro-Malabar Church holding the Mar Thoma Cross which symbolizes the heritage and identity of the Syrian Church of Saint Thomas Christiansof India

In antiquity, two schools of exegesis developed in Alexandria and Antioch. Alexandrine interpretation, exemplified by Origen, tended to read Scripture allegorically, while Antiochene interpretation adhered to the literal sense, holding that other meanings (called theoria) could only be accepted if based on the literal meaning.^[74]

Catholic theology distinguishes two senses of scripture: the literal and the spiritual.^[75]

The literal sense of understanding scripture is the meaning conveyed by the words of Scripture. The spiritual sense is further subdivided into:

the allegorical sense, which includes typology. An example would be the parting of the Red Sea being understood as a "type" (sign) of baptism.^{[1 Cor. 10:2]}
the moral sense, which understands the scripture to contain some ethical teaching.
the anagogical sense, which applies to eschatology, eternity and the consummation of the world

Regarding exegesis, following the rules of sound interpretation, Catholic theology holds:

the injunction that all other senses of sacred scripture are based on the literal^[76]^[77]
that the historicity of the Gospels must be absolutely and constantly held^[78]
that scripture must be read within the "living Tradition of the whole Church"^[79] and
that "the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome".^[80]

Protestant interpretation

Clarity of Scripture: Protestant Christians believe that the Bible is a self-sufficient revelation, the final authority on all Christian doctrine, and revealed all truth necessary for salvation. This concept is known assola scriptura.^[81] Protestants characteristically believe that ordinary believers may reach an adequate understanding of Scripture because Scripture itself is clear (or "perspicuous"), because of the help of the Holy Spirit, or both. Martin Luther believed that without God's help Scripture would be "enveloped in darkness."^[82] He advocated "one definite and simple understanding of Scripture."^[82] John Calvin wrote, "all who...follow the Holy Spirit as their guide, find in the Scripture a clear light."^[83] The Second Helvetic (Latin for "Swiss")^[84]Confession, composed by the pastor of the Reformed church in Zurich (successor to Protestant reformer Zwingli) was adopted as a declaration of doctrine by most European Reformed churches.^[85]

Original intended meaning of Scripture: Protestants stress the meaning conveyed by the words of Scripture, the historical-grammatical method.^[86] The historical-grammatical method or grammatico-historical method is an effort in Biblical hermeneutics to find the intended original meaning in the text.^[87] This original intended meaning of the text is drawn out through examination of the passage in light of the grammatical and syntactical aspects, the historical background, the literary genre as well as theological (canonical) considerations.^[88] The historical-grammatical method distinguishes between the one original meaning and the significance of the text. The significance of the text includes the ensuing use of the text or application. The original passage is seen as having only a single meaning or sense. As Milton S. Terry said: "A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture."^[89] Technically speaking, the grammatical-historical method of interpretation is distinct from the determination of the passage's significance in light of that interpretation. Taken together, both define the term (Biblical) hermeneutics.^[90]

Some Protestant interpreters make use of typology.^[91]

Afterlife and Eschaton

Main article: Christian eschatology

Most Christians believe that human beings experience divine judgment and are rewarded either with eternal life or eternal damnation. This includes the general judgement at the Resurrection of the dead (see below) as well as the belief (held by Roman Catholics,^[92]^[93] Orthodox^[94]^[95] and most Protestants) in a judgment particular to the individual soul upon physical death.

In Roman Catholicism, those who die in a state of grace, i.e., without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of purgatory to achieve the holiness necessary for entrance into God's presence.^[96] Those who have attained this goal are called saints (Latin sanctus, "holy").^[97]

Christians believe that the second coming of Christ will occur at the end of time. All who have died will be resurrected bodily from the dead for the Last Judgment. Jesus will fully establish theKingdom of God in fulfillment of scriptural prophecies.^[98]^[99] Jehovah's Witnesses deny the existence of hell. Instead, they hold that the souls of the wicked will be annihilated.^[100]

Worship

Main article: Christian worship

Samples of Christian religious objects—TheHoly Bible, a Crucifix, and a Rosary.

Jesus as the good shepherd by Bernhard Plockhorst

Justin Martyr described 2nd century Christian liturgy in his First Apology (c. 150) to Emperor Antoninus Pius, and his description remains relevant to the basic structure of Christian liturgical worship:

And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.
— Justin Martyr^[101]

Thus, as Justin described, Christians assemble for communal worship on Sunday, the day of the resurrection, though other liturgical practices often occur outside this setting. Scripture readings are drawn from the Old and New Testaments, but especially the Gospels. Often these are arranged on an annual cycle, using a book called a lectionary. Instruction is given based on these readings, called a sermon, or homily. There are a variety of congregational prayers, including thanksgiving, confession, and intercession, which occur throughout the service and take a variety of forms including recited, responsive, silent, or sung. The Lord's Prayer, or Our Father, is regularly prayed. The Eucharist (called Holy Communion, or the Lord's Supper) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist:

And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.
— Justin Martyr^[101]

Some Christian denominations practice closed communion. They offer communion to those who are already united in that denomination or sometimes individual church. Catholics restrict participation to their members who are not in a state of mortal sin. Most other churches practice open communion since they view communion as a means to unity, rather than an end, and invite all believing Christians to participate.

Some groups depart from this traditional liturgical structure. A division is often made between "High" church services, characterized by greater solemnity and ritual, and "Low" services, but even within these two categories there is great diversity in forms of worship. Seventh-day Adventists meet on Saturday, while others do not meet on a weekly basis. Charismatic or Pentecostal congregations may spontaneously feel led by the Holy Spirit to action rather than follow a formal order of service, including spontaneous prayer. Quakers sit quietly until moved by the Holy Spirit to speak. Some Evangelical services resemble concerts with rock and pop music, dancing, and use of multimedia. For groups which do not recognize a priesthood distinct from ordinary believers the services are generally led by a minister, preacher, or pastor. Still others may lack any formal leaders, either in principle or by local necessity. Some churches use only a cappella music, either on principle (for example,, many Churches of Christ object to the use of instruments in worship) or by tradition (as in Orthodoxy).

Worship can be varied for special events like baptisms or weddings in the service or significant feast days. In the early church, Christians and those yet to complete initiation would separate for the Eucharistic part of the worship. In many churches today, adults and children will separate for all or some of the service to receive age-appropriate teaching. Such children's worship is often called Sunday school or Sabbath school (Sunday schools are often held before rather than during services).

Sacraments

Main article: Sacrament

The Holy Eucharist

In Christian belief and practice, a sacrament is a rite, instituted by Christ, that mediates grace, constituting a sacred mystery. The term is derived from the Latin word sacramentum, which was used to translate the Greek word for mystery. Views concerning both what rites are sacramental, and what it means for an act to be a sacrament vary among Christian denominations and traditions.^[102]

The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys an inward, spiritual grace through Christ. The two most widely accepted sacraments are Baptism and the Eucharist, however, the majority of Christians recognize seven Sacraments or Divine Mysteries: Baptism, Confirmation (Chrismation in the Orthodox tradition), and the Eucharist, Holy Orders, Reconciliation of a Penitent (confession), Anointing of the Sick, and Matrimony.^[102] Taken together, these are the Seven Sacraments as recognised by churches in the High church tradition—notably Roman Catholic, Eastern Orthodox, Oriental Orthodox, Independent Catholic, Old Catholic most Anglicans, and some Lutherans. Most other denominations and traditions typically affirm only Baptism and Eucharist as sacraments, while some Protestant groups, such as the Quakers, reject sacramental theology.^[102] Most Protestant Christian denominations who believe these rites do not communicate grace prefer to call them ordinances.

Liturgical calendar

Main article: Liturgical year

Roman Catholics, Anglicans, Eastern Christians, and traditional Protestant communities frame worship around a liturgical calendar. This includes holy days, such as solemnities which commemorate an event in the life of Jesus or the saints, periods of fasting such as Lent, and other pious events such as memoria or lesser festivals commemorating saints. Christian groups that do not follow a liturgical tradition often retain certain celebrations, such as Christmas, Easter and Pentecost. A few churches make no use of a liturgical calendar.^[103]

Symbols

Jesus on the Cross

Christian cemetery

Main article: Christian symbolism

The cross, which is today one of the most widely recognised symbols in the world, was used as a Christian symbol from the earliest times.^[104]^[105] Tertullian, in his book De Corona, tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.^[106] Although the cross was known to the early Christians, the crucifix did not appear in use until the 5th century.^[107]

Among the symbols employed by the primitive Christians, that of the fish seems to have ranked first in importance. From monumental sources such as tombs it is known that the symbolic fish was familiar to Christians from the earliest times. The fish was depicted as a Christian symbol in the first decades of the 2nd century.^[108] Its popularity among Christians was due principally, it would seem, to the famous acrostic consisting of the initial letters of five Greek words forming the word for fish (Ichthys), which words briefly but clearly described the character of Christ and the claim to worship of believers: Iesous Christos Theou Yios Soter, meaning, Jesus Christ, Son of God, Saviour.^[108]

Christians from the very beginning adorned their tombs with paintings of Christ, of the saints, of scenes from the Bible and allegorical groups. The catacombs are the cradle of all Christian art. The first Christians had no prejudice against images, pictures, or statues. The idea that they must have feared the danger of idolatry among their new converts is disproved in the simplest way by the pictures, even statues, that remain from the 1st centuries.^[109] Other major Christian symbols include the chi-rho monogram, the dove (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the vine (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from writings found in the New Testament.^[107]

Baptism

Baptism is the ritual act, with the use of water, by which a person is admitted to membership of the Church.^[110]

Francesco Albani's The Baptism of Christ

Prayer

Main article: Prayer in Christianity

Jesus' teaching on prayer in the Sermon on the Mount displays a distinct lack of interest in the external aspects of prayer. A concern with the techniques of prayer is condemned as 'pagan', and instead a simple trust in God's fatherly goodness is encouraged.^{[Mat. 6:5–15]} Elsewhere in the New Testament this same freedom of access to God is also emphasized.^{[Phil. 4:6]}^{[Jam. 5:13–19]}This confident position should be understood in light of Christian belief in the unique relationship between the believer and Christ through the indwelling of the Holy Spirit.^[111]

In subsequent Christian traditions, certain physical gestures are emphasised, including medieval gestures such as genuflection or making the sign of the cross. Kneeling, bowing andprostrations (see also poklon) are often practiced in more traditional branches of Christianity. Frequently in Western Christianity the hands are placed palms together and forward as in the feudal commendation ceremony. At other times the older orans posture may be used, with palms up and elbows in.

Intercessory prayer is prayer offered for the benefit of other people. There are many intercessory prayers recorded in the Bible, included prayers of the Apostle Peter on behalf of sick persons^{[Acts 9:40]} and by prophets of the Old Testament in favor of other people.^{[1Ki 17:19–22]} In the New Testament book of James no distinction is made between the intercessory prayer offered by ordinary believers and the prominent Old Testament prophet Elijah.^{[Jam 5:16–18]} The effectiveness of prayer in Christianity derives from the power of God rather than the status of the one praying^[111]

The ancient church, in both Eastern Christianity and Western Christianity, developed a tradition of asking for the intercession of (deceased) saints, and this remains the practice of most Eastern Orthodox, Oriental Orthodox, Roman Catholic, and some Anglican churches. Churches of the Protestant Reformation however rejected prayer to the saints, largely on the basis of the sole mediatorship of Christ.^[112] The reformerHuldrych Zwingli admitted that he had offered prayers to the saints until his reading of the Bible convinced him that this was idolatrous.^[113]

According to the Catechism of the Catholic Church: "Prayer is the raising of one's mind and heart to God or the requesting of good things from God."^[114] The Book of Common Prayer in the Anglican tradition is a guide which provides a set order for church services, containing set prayers, scripture readings, and hymns or sung Psalms.

History

Main articles: History of Christianity and Origins of Christianity

Early Church and Christological Councils

Chapel of Saint Ananias, Damascus, Syria, an early example of a Christian house of worship; built in the 1st century AD

An early circular ichthys symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. Ephesus, Asia Minor.

11th century Icon of Jesus from Greece.

Kadisha Valley, Lebanon, home to some of earliest Christian monasteries in the world.

Main articles: Early Christianity and First seven Ecumenical Councils

Christianity began as a Jewish sect in the eastern Mediterranean in the mid-1st century.^[3]^[6]^[7]Its earliest development took place under the leadership of the Twelve Apostles, particularlySaint Peter and Paul the Apostle, followed by the early bishops, whom Christians consider thesuccessors of the Apostles.

According to the scriptures, Christians were from the beginning subject to persecution by some Jewish religious authorities, who disagreed with the apostles' teachings (See Split of early Christianity and Judaism). This involved punishments, including death, for Christians such asStephen^{[Acts 7:59]} and James, son of Zebedee.^{[Acts 12:2]} Larger-scale persecutions followed at the hands of the authorities of the Roman Empire, first in the year 64, when Emperor Neroblamed them for the Great Fire of Rome. According to Church tradition, it was under Nero's persecution that early Church leaders Peter and Paul of Tarsus were each martyred in Rome. Further widespread persecutions of the Church occurred under nine subsequent Roman emperors, most intensely under Decius and Diocletian. From the year 150, Christian teachers began to produce theological and apologetic works aimed at defending the faith. These authors are known as the Church Fathers, and study of them is called Patristics. Notable early Fathers include Ignatius of Antioch, Polycarp, Justin Martyr, Irenaeus, Tertullian, Clement of Alexandria, and Origen.

State persecution ceased in the 4th century, when Constantine I issued an edict of toleration in 313. On 27 February 380, Emperor Theodosius I enacted a law establishing Christianity as theofficial religion of the Roman Empire.^[115] From at least the 4th century, Christianity has played a prominent role in the shaping of Western civilization.^[116]

Constantine was also instrumental in the convocation of the First Council of Nicaea in 325, which sought to address the Arian heresy and formulated the Nicene Creed, which is still used by theRoman Catholic Church, Eastern Orthodoxy, Anglican Communion, and many Protestantchurches.^[35] Nicaea was the first of a series of Ecumenical (worldwide) Councils which formally defined critical elements of the theology of the Church, notably concerning Christology.^[117] TheAssyrian Church of the East did not accept the third and following Ecumenical Councils, and are still separate today. In 395, the most Christianized regions of the world were Crete, Cyprus,Anatolia, Armenia, the Nile delta, and Numidia (present-day Tunisia and Algeria).^[118]

The presence of Christianity in Africa began in the middle of the 1st century in Egypt, and by the end of the 2nd century in the region around Carthage. Important Africans who influenced the early development of Christianity includes Tertullian, Clement of Alexandria, Origen of Alexandria, Cyprian, Athanasius and Augustine of Hippo. The later rise of Islam in North Africareduced the size and numbers of Christian congregations, leaving only the Coptic Church in Egypt and the Ethiopian Orthodox Tewahedo Church in the Horn of Africa. The History of Christianity in Africa began in the 1st century when Mark the Evangelist started the Orthodox Church of Alexandria in about 43 AD.^[119]^[120]^[121]

Early Middle Ages

With the decline and fall of the Roman Empire in the west, the papacy became a political player, first visible in Pope Leo's diplomatic dealings with Huns and Vandals.^[122] The church also entered into a long period of missionary activity and expansion among the various tribes. Whilst arianists instituted the death penalty for practicing pagans (see Massacre of Verden as example), Catholicism also spread among the Germanic peoples,^[122] the Celtic and Slavic peoples, the Hungarians, and the Baltic peoples.

Around 500, St. Benedict set out his Monastic Rule, establishing a system of regulations for the foundation and running of monasteries.^[122]Monasticism became a powerful force throughout Europe,^[122] and gave rise to many early centers of learning, most famously in Ireland,Scotland and Gaul, contributing to the Carolingian Renaissance of the 9th century.

From the 7th century onwards, Islam conquered the Christian lands of the Middle East, North Africa and much of Spain,^[123] resulting in oppression of Christianity and numerous military struggles, including the Crusades, the Spanish Reconquista and wars against the Turks.

The Middle Ages brought about major changes within the church. Pope Gregory the Great dramatically reformed ecclesiastical structure and administration.^[124] In the early 8th century, iconoclasm became a divisive issue, when it was sponsored by the Byzantine emperors. TheSecond Ecumenical Council of Nicaea (787) finally pronounced in favor of icons.^[125] In the early 10th century, western monasticism was further rejuvenated through the leadership of the great Benedictine monastery of Cluny.^[126]

High and Late Middle Ages

Pope Urban II at the Council of Clermont, where he preached the First Crusade.

In the west, from the 11th century onward, older cathedral schools developed into universities (see University of Oxford, University of Paris, and University of Bologna.) Originally teaching onlytheology, these steadily added subjects including medicine, philosophy and law, becoming the direct ancestors of modern western institutions of learning.^[127]

Accompanying the rise of the "new towns" throughout Western Europe, mendicant orders were founded, bringing the consecrated religious life out of the monastery and into the new urban setting. The two principal mendicant movements were the Franciscans^[128] and theDominicans^[129] founded by St. Francis and St. Dominic respectively. Both orders made significant contributions to the development of the great universities of Europe. Another new order were the Cistercians, whose large isolated monasteries spearheaded the settlement of former wilderness areas. In this period church building and ecclesiastical architecture reached new heights, culminating in the orders of Romanesque and Gothic architecture and the building of the great European cathedrals.^[130]

From 1095 under the pontificate of Urban II, the Crusades were launched.^[131] These were a series of military campaigns in the Holy Land and elsewhere, initiated in response to pleas from the Byzantine Emperor Alexios I for aid against Turkish expansion. The Crusades ultimately failed to stifle Islamic aggression and even contributed to Christian enmity with the sacking ofConstantinople during the Fourth Crusade.^[132]

Over a period stretching from the 7th to the 13th century, the Christian Church underwent gradual alienation, resulting in a schism dividing it into a so-called Latin or Western branch, the Roman Catholic Church,^[133] and an Eastern, largely Greek, branch, the Orthodox Church. These two churches disagree on a number of administrative, liturgical, and doctrinal issues, most notably papal primacy of jurisdiction.^[134]^[135] The Second Council of Lyon (1274) and the Council of Florence (1439) attempted to reunite the churches, but in both cases the Eastern Orthodox refused to implement the decisions and the two principal churches remain in schism to the present day. However, the Roman Catholic Church has achieved union with various smaller eastern churches.

Beginning around 1184, following the crusade against the Cathar heresy,^[136] various institutions, broadly referred to as the Inquisition, were established with the aim of suppressing heresy and securing religious and doctrinal unity within Christianity through conversion and prosecution.^[137]

Protestant Reformation and Counter-Reformation

Opening of Luther's 95 Theses

Main articles: Protestant Reformation and Counter-Reformation

The 15th-century Renaissance brought about a renewed interest in ancient and classical learning. Another major schism, the Reformation, resulted in the splintering of the Western Christendom into several Christian denominations.^[138] Martin Luther in 1517 protested against the sale of indulgences and soon moved on to deny several key points of Roman Catholicdoctrine. Others like Zwingli and Calvin further criticized Roman Catholic teaching and worship. These challenges developed into the movement called Protestantism, which repudiated theprimacy of the pope, the role of tradition, the seven sacraments, and other doctrines and practices.^[139] The Reformation in England began in 1534, when King Henry VIII had himselfdeclared head of the Church of England. Beginning in 1536, the monasteries throughout England, Wales and Ireland were dissolved.^[140]

Two priests demand a heretic to repent as he is tortured

Partly in response to the Protestant Reformation, the Roman Catholic Church engaged in a substantial process of reform and renewal, known as the Counter-Reformation or Catholic Reform.^[141] The Council of Trentclarified and reasserted Roman Catholic doctrine. During the following centuries, competition between Roman Catholicism and Protestantism became deeply entangled with political struggles among European states.^[142]

Meanwhile, the discovery of America by Christopher Columbus in 1492 brought about a new wave of missionary activity. Partly from missionary zeal, but under the impetus of colonial expansion by the European powers, Christianity spread to the Americas, Oceania, East Asia, and sub-Saharan Africa.

Throughout Europe, the divides caused by the Reformation led to outbreaks of religious violence and the establishment of separate state churches in Western Europe: Lutheranismin parts of Germany and in Scandinavia and Anglicanism in England in 1534. Ultimately, these differences led to the outbreak of conflicts in which religion played a key factor. The Thirty Years' War, the English Civil War, and theFrench Wars of Religion are prominent examples. These events intensified the Christian debate on persecution and toleration.^[143]

Post-Enlightenment

360-degree view from the dome over the Vatican and out into Rome

In the era known as the Great Divergence, when in the West the Age of Enlightenment and the Scientific revolution brought about great societal changes, Christianity was confronted with various forms of skepticism and with certain modern political ideologies such as versions of socialism and liberalism.^[144] Events ranged from mere anti-clericalism to violent outbursts against Christianity such as theDechristianisation during the French Revolution,^[145] the Spanish Civil War, and general hostility of Marxist movements, especially the Russian Revolution.

Especially pressing in Europe was the formation of nation states after the Napoleonic era. In all European countries, different Christian denominations found themselves in competition, to greater or lesser extents, with each other and with the state. Variables are the relative sizes of the denominations and the religious, political, and ideological orientation of the state. Urs Altermatt of the University of Fribourg, looking specifically at Catholicisms in Europe, identifies four models for the European nations. In traditionally Catholic countries such asBelgium, Spain, and to some extent Austria, religious and national communities are more or less identical. Cultural symbiosis and separation are found in Poland, Ireland, and Switzerland, all countries with competing denominations. Competition is found in Germany, the Netherlands, and again Switzerland, all countries with minority Catholic populations who to a greater or lesser extent did identify with the nation. Finally, separation between religion (again, specifically Catholicism) and the state is found to a great degree in France and Italy, countries where the state actively opposed itself to the authority of the Catholic Church.^[146] The combined factors of the formation of nation states andultramontanism, especially in Germany and the Netherlands but also in England (to a much lesser extent^[147]), often forced Catholic churches, organizations, and believers to choose between the national demands of the state and the authority of the Church, specifically the papacy. This conflict came to a head in the First Vatican Council, and in Germany would lead directly to the Kulturkampf, where liberals and Protestants under the leadership of Bismarck managed to severely restrict Catholic expression and organization.

Christian commitment in Europe dropped as modernity and secularism came into their own^{[clarification needed]} in Western Europe, while religious commitments in America have been generally high in comparison to Western Europe. The late 20th century has shown the shift of Christian adherence to the Third World and southern hemisphere in general, with western civilization no longer the chief standard bearer of Christianity.

Some Europeans (including diaspora), Indigenous peoples of the Americas, and natives of other continents have revived their respective peoples' historical folk religions. (see Neo-paganism, Native Americans in the United States#Religion) Approximately 7.1 to 10% of Arabs areChristians^[148] most prevalent in Egypt, Syria and Lebanon.

Demographics

Further information: Christianity by country

Further information: Christendom

Further information: Christian population growth

A Christian cross in Grense Jakobselv,Norway.

Countries with 50% and more Christians are colored purple while countries with 10% to 50% Christians are colored pink.

Nations with Christianity as their state religion:

Orthodox Christianity

Protestantism and Anglicanism

Catholicism

With around 2.2 billion adherents,^[17]^[18]^[19] split into 3 main branches of Catholic, Protestant andOrthodox, Christianity is the world's largest religion.^[149] The Christian share of the world's population has stood at around 33 per cent for the last hundred years, which says that one in three persons on earth are Christians. This masks a major shift in the demographics of Christianity; large increases in the developing world (around 23,000 per day) have been accompanied by substantial declines in the developed world, mainly in Europe and North America (around 7,600 per day).^[150] It is still the predominant religion in Europe, the Americas and Southern Africa. In Asia, it is the dominant religion in Georgia, Armenia, East Timor and the Philippines.^[151] However, it is declining in many areas including the Northern and Western United States,^[152]Oceania (Australia and New Zealand), northern Europe (including Great Britain,^[153]Scandinavia and other places), France, Germany, the Canadian provinces of Ontario,British Columbia, and Quebec, and parts of Asia (especially the Middle East,^[154]^[155]^[156] South Korea,^[157] Taiwan^[158] and Macau^[159]). The Christianpopulation is not decreasing in Brazil, the Southern United States^[160] and the province of Alberta, Canada,^[161] but the percentage is decreasing. In countries such as Australia^[162] and New Zealand,^[163] the Christian population are declining in both numbers and percentage.

However, there are many charismatic movements that have become well established over large parts of the world, especially Africa, Latin America and Asia.^[164]^[165]^[166]^[167]^[168] A leading Saudi Arabian Muslim leader Sheikh Ahmad al Qatanni reported on Aljazeera that every day 16,000 African Muslims convert to Christianity. He claimed that Islam was losing 6 million African Muslims a year to becomingChristians,^[169]^[170]^[171]^[172]^[173] including Muslims in Algeria,^[174] France,^[174] India,^[174] Morocco,^[174] Russia,^[174] and Turkey.^[174]^[175] It is also reported that Christianity is popular among people of different backgrounds in India (mostly Hindus),^[176] Malaysia,^[177] Mongolia,^[178]Nigeria,^[179] North Korea, and Vietnam.^[180]

In most countries in the developed world, church attendance among people who continue to identify themselves as Christians has been falling over the last few decades.^[181] Some sources view this simply as part of a drift away from traditional membership institutions,^[182] while others link it to signs of a decline in belief in the importance of religion in general.^[183]

Christianity, in one form or another, is the sole state religion of the following nations: Costa Rica (Roman Catholic),^[184] Denmark (Evangelical Lutheran),^[185] El Salvador (Roman Catholic),^[186] England (Anglican),^[187] Finland (Evangelical Lutheran & Orthodox),^[188]^[189] Georgia(Georgian Orthodox),^[190] Greece (Greek Orthodox),^[186] Iceland (Evangelical Lutheran),^[191] Liechtenstein (Roman Catholic),^[192] Malta(Roman Catholic),^[193] Monaco (Roman Catholic),^[194] Norway (Evangelical Lutheran),^[195] and Vatican City (Roman Catholic).^[196]

There are numerous other countries, such as Cyprus, which although do not have an established church, still give official recognition to a specific Christian denomination.^[197]

Prayer to Blessed Madre Isabella

The Venerable Servant of God MOTHER ISABELLA DE ROSIS Foundress of the Reparatrix Sisters of the Sacred Heart. Obedience is the sure way to Heaven. I offer everything to you, my Lord and my God, so that I may be faithful servant to you; and grant that your Most Holy Will be done in me. May you always be blessed by me and make me what you please, in time and in eternity. Protect the Congregation of the Reparatrix Sisters and obtain triumph for Holy Mother Church. NOVENA TO THE MOST HOLY TRINITY: Eternal Father, for the great love that your Venerable Servant of God, Isabella bore you, humbly offering herself to you in a spirit of reparation, we pray you to grant us, through her intercession, the grace that we ask you. Our Father...Hail Mary...Glory Be... Eternal Divine Son, for the humble uniformity with your divine will that made the Venerable Isabella the passionate reparatrix of your Heart, we pray you to grant us,through her intercession, the grace that we ask you. Our Father...Hail Mary...Glory Be...O Holy Spirit through the deep humility that made the Venerable Isabella say: "Let us make ourselves so small that everyone can trample upon us, without even showing that we have noticed or are suffering from it, "we implore you to grant us, through her intercession, the grace that we ask you. Our Father...Hail Mary...Glory Be... Most Holy Sorrowful Virgin, who saw your divine Son agonizing on the Cross, for that divine Blood and for the agony of love and reparation spent in abandonment and incomprehension by Venerable Isabella, obtain for us, through her, from your beloved Son, the grace that we ask you. Hail Holy Queen Mother of Mercy, hail our life, our sweetness and our hope. To thee do we cry thee poor banished children of eve. To thee we send up our sighs, mourning and weeping in this valley of tears. Turn then most gracious advocate, thine eyes have mercy towards us, and after this our exile, show unto us the blessed fruit of thy womb Jesus. O Clement, O Loving, O Sweet Virgin Mary. PRAYER FOR THE BEATIFICATION OF THE VENERABLE SERVANT OF GOD, ISABELLA DE ROSIS: Father infinitely holy, Christ your Son,drew to his Heart your Venerable Servant Isabella De Rosis and guided her on paths of sorrow to make her a passionate Reparatrix. We implore you, Father, to glorify her, obtaining for us though her intercession, the grace that we ask you so that she ay shine out before everyone as a model of evangelical virtue. We ask this of you through Christ and in communion with Mary, to whom Isabella entrusted herself and her daughters, the Reparatrix Sisters of the Sacred Heart. You, Father, live and reign in unity with the Son and with the Holy Spirit, for ever and ever. Amen. BRIEF BIOGRAPHY: The Venerable Servant of God ISABELLA DE ROSIS was born into a noble family in Rossano Calabro, Italy, on 9 June 1842. Endowed with great intelligence and heir to a rich patrimony, she turned away from it all to offer herself as a holocaust victim to the Most Sacred Heart of Jesus. She felt inspired to make reparation for offences to the Lord by sinners and perpetuate the spirit of reparation in the Church. This prompted her to found the Congregation of the Reparatrix Sisters of the Sacred Heart. She put into practice in herself to a heroic degree the ideal of reparation, generously accepting and offering to the Lord a long series of humiliations, bitter disappointments, contradictions and atrocious suffering. Filled with merits, she gave up her soul to God on 11 August 1911, in Naples, at the age of 69.The cause of her Beatification is underway at the Congregation for the Causes of Saints.

INTERFAITH, INTERRACIAL, INTERCULTURAL PRAYER FOR PEACE -Ambassador Zara Bayla Juan

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