A Collection of spontaneous ideas on the reality and human nature and cultures

Friday, December 18, 2009

BE A VEGETARIAN

The mind Bondage and liberation are states of the mind. The mind, as a mass of vibrating energy, is limited by the constitution or condition of that energy. If the energy is heavy or inert, little can be done with it to produce the state of silence and clarity needed to reflect the truth of spirit. Certain actions darken the mind and make it thick or heavy, vibrating very slowly–sometimes seemingly not at all. On the other hand, some actions lighten the mind, making it fluid and subtle, vibrating at a very high level. It is this latter condition that is needed for attaining the state of liberation–or rather, the state that liberates the spirit from the illusion of bondage and suffering. It is really the mind that becomes liberated, but that liberation also affects the essentially ever-free spirit and sets it free from involvement with the mind. And to attain such liberation the mind must be purified and refined, vegetarian diet being one of the best and strongest means for its purification. Diet and consciousness Although diet is commonly considered a matter of physical health alone, since the Hermetic principle “as above, so below” is a fundamental truth of the cosmos, diet is a crucial aspect of emotional, intellectual, and spiritual development. For diet and consciousness are interrelated, and purity of diet is an effective aid to purity and clarity of consciousness. “Blessed are the pure in heart: for they shall see God.”1 The purification of our subtler levels depends upon the purification of our physical entity. This makes sense when we realize that all that goes to constitute a human being is formed of energies of various types, and the only source of energy is that which is brought into the body through sunlight, air, and food. And it is material food that provides by far the greatest amount of the energy from which our multilevel complex is shaped. When we realize that any physical object has all the levels which we do, namely, the physical, biomagnetic, sensory, intellectual and will bodies, we can understand the importance of the kind and quality of food we eat. For not only does the physical substance of the food become assimilated into our physical body, so also do the subtler energies become united to our inner levels. This is the teaching of the Chandogya Upanishad: “Mind consists of food. That which is the subtle part of milk moves upward when the milk is churned and becomes butter. In the same manner, the subtle part of the food that is eaten moves upward and becomes mind. Thus, mind consists of food.”2 We cannot get a marble statue from clay, nor can we get wheat bread from barley meal–the end product is still going to consist of the nature of the material started with. So it is with all our bodies, gross and subtle. They will reflect the character of the food which has gone into their formation. The esoteric side Nothing that exists is “solid matter.” All physical objects are formed of molecules that are formed of atoms that are formed of particles that in the ultimate analysis are vibrating energy–not “things” at all. The only difference between gold, wood, water, and living human flesh is the pattern or behavior of the energy of which they are composed. If we go through the whole range of relative existence from the bottom–where we are–right up to the top, to (but not including) the realm of pure spirit, it is all energy of varying kinds, though one in essence. The same is true of our individual, private universe we call “me.” It is composed of successive layers of energy from very subtle to very gross. All the levels of energy that exist in creation exist in us as well. We are actually small reflections of the greater universe. Our spirit pervades our little cosmos, enlivening and directing it, just as God pervades, enlivens, and directs the universe. All which we experience as “us” are just different strata of cosmic energy vibrating at differing rates. The physical body is the densest stratum, behind which is the stratum of biomagnetic energy that keeps the body going and links it to another field of energy which is the mind. (By “mind” is meant the percepting part of us which can see, hear, smell and so on, by means of the messages conveyed from the sense organs through the nervous system into the brain.) Beyond the mind is the intellect, the part of us that not only sees a hand but knows it is a hand–and not a foot. Beyond the intellect is an even subtler level from which our power of will arises. Human consciousness and human behavior are nothing but the states and activities of these various bodies of vibrating energy. From whence do all these energy layers come? First we get these energy levels from our parents, but as we grow and develop we replace and increase those energies through the food we eat, although we receive some energy from light and air. We are what we eat It is obvious, then, that the food we eat is going to determine the quality and condition of all the levels of our being. Our food has the same levels we do, and the different energies of the food are absorbed into our corresponding levels. Therefore when we eat something, it not only affects us on all levels of our existence, it becomes those levels. In this very real sense we indeed are what we eat. In esoteric philosophy our various levels are looked upon as separate bodies through which our consciousness operates. Since those bodies are formed essentially from the food we eat, they will be conditioned by and function according to the kind of energy extracted from the food. We are very much like the child’s toy that is a series of colored rings stacked on a rod. That is, we are successive layers of subtler and subtler energy that are connected to the physical body. From these energy levels the different life processes are empowered and administered. When the energies within us are positive, they produce harmonious states of mind and behavior. But when the energies are negative, they move in a random and chaotic manner and produce negative states of mind and, consequently, negative behavior. Moreover, these toxic energies can also manifest as physical illnesses or defects. Substances that are toxic to the body–such as meat, alcohol, nicotine, and drugs–are toxic on the inner levels as well, and their ingestion poisons all our bodies by putting into them negative energies which are going to manifest in the disrupting manner just described. On the other hand, fruits, vegetables, and grains are reservoirs of pure, basic life energies which are very light and malleable. These energies are easily assimilated into all our bodies and made to take on our specific, unique life vibrations and karmic patterns. Diet and the mind “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.”3 As stated at the very beginning, the bondage and liberation of an individual is exclusively a matter of his mind, and the process of liberation is a matter of purifying and transmuting the mind. Since the mind is formed of the subtle energies of that which we eat, we can realize that diet is one of the most crucial aspects of the spiritual aspirant’s regimen, for it will determine the quality and effectiveness of his meditation experience. Just as soft wax readily takes the impression of a stamp and retains it–in contrast to cold, hard wax–so the mind formed of light and pure food energies will respond most readily and permanently to the liberating samskaras produced by meditation. Diet, then, can be a major determinant of our success or failure in spiritual life. Higher perception What is perception? Volumes have been written on that question, but we can consider it very simply. The mind is a field of energy which, when acted upon, is modified. Those modifications are the perceptions which the pure consciousness of the spirit witnesses, and which the intellect–also an energy field–classifies and evaluates. So the mind shapes itself in response to stimuli, and it is the modifications of the mind-energy which we perceive–not the actual thing itself. Obviously, then, the mind should be extremely sensitive and capable of easily forming into the patterns of perception. For this to be so, the mind (and intellectual) energies must be light and fluid. Such energies are obtained through eating substances composed of those energies–and those substances are fruits, vegetables, and grains. It has been scientifically proven that plants react to thoughts–they are telepathic. If we take the energies of plants into our higher levels we will then naturally develop intuition and other subtle perceptions. Energy, consciousness, and will To helps us better understand the mechanics of developing higher consciousness, we can consider the behavior of water. A bowl of water can easily be made to form into waves and eddies in response to movements of the bowl or of air currents. Thick syrup, on the other hand, will respond very little, and tar will not respond at all. So it is with the mind according to the type of energies which go into its composition. For the intentional evolution of consciousness, the mind has to be very light and responsive, and that is accomplished mostly through diet. The mind must not only be sensitive to random impressions, it must also be shaped by our illumined wills. In a sense, we must sculpt our minds, forming them into instruments of higher awareness. To facilitate this, the mind must be as malleable as possible. Just as cold clay cannot be worked with for modeling, but warm clay is easily used, in the same way the mind must be responsive to shaping by our will. Animal energies were never meant for higher consciousness, and consequently cannot be attuned to anything beyond the most mundane perceptions. The energies of fruits, vegetables, and grains, being unconditioned, can easily be made to vibrate to the highest potential. The spiritual value of vegetarianism The major thing to keep in mind when considering the subject of vegetarianism is its relevancy in relation to our explorations of consciousness. We need only ask: Does it facilitate my spiritual growth–the development and expansion of my consciousness? The answer is Yes. That this is true is demonstrated in the Second Book of Esdras.4 When Esdras pled with God for prophetic guidance, God told him: “Go into a field of flowers, where no house is builded, and eat only the plants of the field; taste no flesh, drink no wine, but eat plants only; And pray unto the Highest continually, then will I come and talk with thee. So I went my way into the field which is called Ardath, like as he commanded me; and there I sat among the plants, and did eat of the herbs of the field, and the same satisfied me.”5 After seven days Esdras received a revelation from the Lord, but first he had to refine his mental energies by diet–mere devotion and prayer was not enough. (Nor would diet have availed anything without prayer.) As already discussed, many supposedly moral or spiritual problems are only matters of energy behavior. If the energies are modified and re-centered where they belong, instantly the problem vanishes. But such a modification and repositioning is not possible with energies other than those absorbed from sunlight, air, and plant life. This is why, in the Bible, God told the first human beings: “Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.”6 From this we see that neither humans nor animals are natural flesh-eaters. To be so is to violate the divine pattern. The Psalmist affirmed this dietary regimen when he wrote: “He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth.”7 Conscious evolution Practices for conscious evolution consist of two processes: (1) repolarization and refinement of energies and (2) placement of energies in higher levels. This means that our energies must be responsive, malleable and moveable–just as is water. (It is no accident that water is continually used in the Bible to symbolize spiritual life.) Appollonius of Tyana, a great Master who lived in Greece shortly before the time of Jesus, was asked how he was able to work miracles. His simple answer was: “I have never eaten the flesh of animals.” Of course he did not mean that abstinence from meat alone made him a miracle-worker–otherwise all vegetarian animals and humans would work miracles naturally. What he meant was that the condition of his mind and body, resulting from being a strict vegetarian, had enabled him to successfully engage in the inner disciplines required for spiritual enlightenment–disciplines he had learned from the yogis of India. Daniel, prophet and vegetarian In the Old Testament we have an example of abstinence from meat as a basis for physical and psychic health. Daniel and his fellow Essenes refused to eat the meat provided by the King of Babylon. Here is the account. “The king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. “Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. “But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. “Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. “So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. “As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. “Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.”8 The proof of the philosophical pudding was in the physical eating! We should not overlook the fact that Daniel and his friends are said to have been “ten times better than all the magicians and astrologers that were in all his realm.” This indicates that the King was questioning them on esoteric matters, proving indeed that “as for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.” Abstinence from meat is shown by this incident to be vital for the opening of higher consciousness. The New Testament Turning to the New Testament, we find definite instructions on diet. The oldest known version of the Gospels is in Aramaic, the actual language which Christ spoke. The text of Luke 21:34 reads: “Now take care in your souls that you never make your hearts heavy by eating flesh and by drinking wine.” Best of All The best part about all this is that you can discover the truth for yourself by simply trying a vegetarian diet. Of course it must be a sensible one with those things that will nourish the body correctly. But you need only go on a vegetarian diet, eat correctly, and watch for the benefit. It will come. So why not give good sense a chance to prove itself? There is nothing but benefit to be gained.9

On medical, psychological, moral and spiritual grounds. The mind is made up of the essence of the food that a man takes. Tamasic* food results in a tamasic mind. Meat is tamasic and hence should be avoided. When an animal is killed or butchered, a contraction of its nervous system takes place on account of fear. (And you might have felt certain disturbances in your own stomach when you have experienced fear.) This leads to the secretion of certain poisons in the liver, etc., of the animal. These poisons are cumulative in their nature and are never removed or lost during the process of boiling or cooking meat. Hence, meat-eating is poisonous and dangerous in the long run. There is no difference between you and an animal when both are considered as souls inhabiting the bodies. From whichever source you derive the right to live and enjoy in this material body, from that very same source, the souls of these animals have derived equal rights to live and enjoy in their material bodies. Hence, you do not possess the moral right to kill a single living being, however small it may be. Last. but not the least, there is One Consciousness which has expressed itself in the form of the various beings, animate and inanimate. And this makes you one with all beings. When you have known this, will you consciously hurt any being? Can you willingly and joyously cut off your own fingers and cook them and eat them? Knowing this oneness alone is the purpose of your coming again and again into the mundane plane. You can know, feel and experience this oneness only when you stop injuring and hurting others and begin to love all as your own Self. Verily, the animals are thy own Self. Thou alone art residing in these animals as the individual souls and thou alone art manifest in the form of the material bodies in which these souls reside. Hence, wake up; stop meat-eating and butchering the animals. Develop love for them and promote oneness.
The above explaination by swamy Sivananda

THREE GREAT MANTRAS FOR HUMAN PROSPERITY

GAYATRI MANTRA - ITS MEANING

AUM BHOOR BHUWAH SSUVAH TAT
SAVITUR VARENYAM BHARGO
DEVASAYA DHEEMAHI DHIYO YO NAH PRACHODAYAT.
Summary of the Gayatri Mantra
Gayatri Mantra (the mother of the vedas), the foremost mantra in hinduism and hindu beliefs, inspires wisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us along the righteous path". The mantra is also a prayer to the "giver of light and life" - the sun (savitur).
Oh God! Thou art the Giver of Life, Remover of pain and sorrow,The Bestower of happiness,Oh! Creator of the Universe,May we receive thy supreme sin-destroying light,May Thou guide our intellect in the right direction.
Gayatri, the five faced goddess, is said to have domain over the five senses or pranas, and protects these five life-forces of those who chant the Gayatri Mantra. In her role as the protector, Gayatri is referred to as Savitri.
Origin, Benefits and Chanting of the Gayatri Mantra
The Vedas are widely considered to be the source of all true knowledge, the word "Veda" itself meaning "Knowledge". Gayatri Devi also gave to mankind the "Gayatri Mantra", also known as the "Guru Mantra" or the "Savitri Mantra". It is one of the oldest mantras, and generally thought of as being amongst the highest and most powerful mantras of all. This mantra is therefore often referred to as "the Mother of the Vedas". In the Bhagavadgeeta, Lord Krishna had proclaimed to Arjuna - "Among all the mantras, I am the Gayatri".
Rishis selected the words of the Gayatri Mantra and arranged them so that they not only convey meaning but also create specific power of righteous wisdom through their utterance. The ideal times for chanting the mantra are three times a day - at dawn, mid-day, and at dusk. These times are known as the three sandhyas - morning, mid-day and evening. The maximum benefit of chanting the mantra is said to be obtained by chanting it 108 times. However, one may chant it for 3, 9, or 18 times when pressed for time. The syllables of the mantra are said to positively affect all the chakras or energy centres in the human body - hence, proper pronounciation and enunciation are very important. All the problems of a person are solved if he/she is endowed with the gift of righteous wisdom. Once endowed with far-sighted wisdom, a man is neither entangled in calamity nor does he tread the wrong path. A wise man finds solution to all outstanding problems. Only those persons who do not think correctly find difficulty and take wrong steps due to foolishness. Chanting of Gayatri Mantra removes all obstacles in our path to increased wisdom and spiritual growth and development. The teachings and powers incorporated in the Gayatri Mantra fulfill this purpose. Righteous wisdom starts emerging soon after Jap(recitation) of the Gayatri Mantra is performed. Play the following clip and listen the mantra.

GREAT MANTRA OF CONQUERING DEATH
(MAHA MRUTUNJAYA MANTRA)

OM. Tryambakam yajamahe
Sugandhim pushti-vardhanam
Urvarukamiva bandhanan
Mrityor mukshiya mamritat
The great mantra dedicated to Shiva as Mrityunjaya is found in the Rig Veda. It is called the Maha Mrityunjaya mantra, the Great Death-Conquering mantra. It is a mantra that has many names and forms. It is called the Rudra mantra, referring to the furious aspect of Shiva; the Tryambakam mantra, alluding to Shiva's three eyes; and its is sometimes known as the Mrita-Sanjivini mantra because it is a component of the "life-restoring" practice given to the primordial sage Shukra after he had completed an exhausting period of austerity. The Maha Mrityunjaya mantra is hailed by the sages as the heart of the Veda. Along with the Gayatri mantra it holds the highest place among the many mantras used for contemplation and meditation
play the following clip to know how to chant this mantra.

AUM MANI PADME HUM (BUDDIST MANTRA OF ENLIGHTENMENT)

The Mani mantra is the most widely used of all Buddhist mantras, and open to anyone who feels inspired to practice it -- it does not require prior initiation by a lama (meditation master). Tibetan Buddhists believe that saying the mantra (prayer), Om Mani Padme Hum, out loud or silently to oneself, invokes the powerful benevolent attention and blessings of Chenrezig, the embodiment of compassion. (The meaning"Aum Jewell in the Lotus ") Viewing the written form of the mantra is said to have the same effect -- it is often carved into stones, like the one pictured above, and placed where people can see them.It is said that all the teachings of the Buddha are contained in this mantra: Om Mani Padme Hum can not really be translated into a simple phrase or sentence.The vowel in the sylable Hu (is pronounced as in the English word bush) The final consonant in that syllable is often pronounced 'ng' as in 'song' -- Om Mani Padme Hung. There is one further complication: The syllablePad is pronounced Pe (peh) by many Tibetans: Om Mani Peme Hung.The mantra originated in India; as it moved from India into Tibet, the pronunciation changed because some of the sounds in the Indian Sanskrit language were hard for Tibetans to pronounce. Play the following clip and relax.

HUMANITY AND RELIGIONS

WHAT IS HUMANITY?
The basic needs of any human being are food and shelter and safety and security and freedom. These minimum needs are not equally distributed in any country. The people who are living without one or more of the above basic human needs are sufferers and the helping hand from other people to such sufferers can be defined as humanity.

Ranking countries on the basis of their prosperity, Dubai-based Legatum Institute noted that there was no direct correlation between wealth and happiness. While it was true that income was a good indicator of wellbeing in very poor countries, earnings did not link with happiness in rich countries, the think tank was quoted as saying by 'The Age' newspaper today. Various studies have downplayed money as a predictor of how we feel about our lives. The finding, though, does not come as any surprise to Melbourne lawyer and academic Mirko Bagaric. "Once we're above the poverty line, money makes only a small contribution to our level of happiness - and once we reach about the average level of income it makes virtually no difference to our level of contentment," Bargaric says. "The things that are conducive to happiness are fit and healthy bodies, realistic goals, self-esteem, optimism, an outgoing personality, a sense of control, close relationships, challenging work and active leisure punctuated by adequate rest and a faith that entails communal support, purpose and acceptance," he adds.

10 Mar 2009, 1623 hrs IST, PTI WASHINGTON: Believe it or not, religion is a product of "humans' evolved brains". A new study has revealed that to interpret a religion, people rely mainly on the same recently evolved brain regions which divine the feelings and intentions of other people. "We're interested to find where in the brain belief systems are represented, particularly those that appear uniquely human," lead researcher Jordan Grafman was quoted by the 'New Scientist' as saying According to the researchers of US National Institute of Neurological Disorders and Stroke in Maryland, such beliefs "light up" the areas of our brain which have evolved most recently, such as those involved in imagination, memory and "theory of mind" -- the recognition that other people and living things can have their own thoughts and intentions.They don't tell us about the existence of a higher order power like God. They only address how the mind and brain work in tandem to allow us to have belief systems that guide our everyday actions," Grafman said

The ways to reach the GOD are infinite and different religions are preaching different types of ways to reach the GOD. Today the people are divided into groups of different religions and fighting among themselves to dominate on one another. The Islam is really a great religion and it has changed the lives of millions of ignorant people. But some people who feel themselves as Islamic protectors are still remained ignorant. They do not reform themselves with the superior values of Islam but they try to forcefully change the other religious people into Islam. The fact is that Islam is a great religion and with superior values but the Christianity and Hinduism and Buddhism and Judaism, are also equally great religions and protecting the humanity values. The Christians also preaching in the churches that except the Jesus there is no other GOD and they abuse other religions openly in the Churches. The people of particular religions should not think about other religions that except their own religions the remaining are meaningless. The truth is that a majority of people whatever the religion they belong to they don’t know about the true essence of their own religion. No religious texts are preaching to fight against other religious people but preach to fight against evil and bad practices which are against the mankind. The ignorant religious people have misrepresented this rule of fighting against evil into fighting against other religions and the Islamic terrorists are calling it as Jihad and the Christian Churches are converting the poor Hindus and poor Buddhists into Christianity. The poor Hindus and the poor Buddhists have no idea about the superior values of their own religion and they have no knowledge about the sacred texts and simply with the economic help which is being offered by the Christian churches they are converting into Christianity. Today almost all Christians in the South Asia and South east Asia are converters from the Hinduism. The Hinduism is polluted with the social evils like casteism and religious sacrifices of animals . Except these two social evils (casteism and animal sacrifices) there is no other bad practices prevailed in today’s Hinduism. Hindus do not advice others to convert into Hinduism, because there is no standard religious practice of conversion into Hinduism. The Christians are helping the poor no doubt but they are not only helping but they are converting the people into Christianity. The Christians and The Islamic people must recognize the importance of other major religions and they should help other religions to improve the human values. The GOD has created all the people with equal rights and opportunities and he has not created Christians, Muslims , Hindus, Jews, Budhists, but he has created people and these people have created the Christianity, Islam, Hinduism, Judaism, Budhism etc etc. If you are a Christian then do you agree that God has created Christians and non Christians? If you are a Musalman do you agree GOD has created Muslims and non Muslims? NO! So the fact is that The Christians are creating Christians and Non-Christians, The Muslims are creating Muslims and non-Muslims But remember the GOD has not created any such different kinds of people. So The Christians and Muslims should understand the religious books and their sacred customs with a more humanity perspective. They should not abuse other religions but they should expose the evil practices which might have mistakenly became part of some other religions. Today almost all major religions are with some unnecessary practices and the reformists must struggle to reform their religious practices to achieve universal brother hood in the human community.

RELIGIOUS IGNORANCE
My religion is great and all the remaining religions are meaning less. So I feel proud.
My religion is spread all over the world and so it is great and all the remaining religions are waste.
My religion is the only religion which shows a better way of life and the remaining religions are senseless and showing ways to hell.
My religion is the only religion to be recognised and the people belonging to other customs must convert to my religion.
My religion is the only religion to be survived and the rest to be eliminated.
I like only the people of my religion and hate all others.
The GOD has created only my religion and the rest are satanic.
I belong to a superior religion and majority of the human kind follow my religion so my religion is number one in all aspects.
The man who thinks as mentioned above shall never understand the true value of his religion.

The Hindusm Islam buddism and Christianity

THE DOCTRINE OF KARMA
"You have only authority on action (work) and not on its result and you do not feel for the result of action (work) and do not inclined towards not working (inaction)" This is the central theme of the Bhagavadgita. Here the work and action are synonyms to the term Karma.
Karma is a crucial Hindu concept. According to the doctrine of karma, our present condition in life is the consequence of the actions of our previous lives. The choices we have made in the past directly affect our condition in this life, and the choices we make today and thereafter will have consequences for our future lives in samsāra. An understanding of this interconnection, according to Hindu teachings, can lead an individual toward right choices, deeds, thoughts, and desires, without the need for an external set of commandments. The principle of karma provides the basic framework for Hindu ethics. The word karma is sometimes translated into English as “destiny,” but karma does not imply the absence of free will or freedom of action that destiny does. Under the doctrine of karma, the ability to make choices remains with the individual. We are subject to the “law” of karma just as our physical movements on earth are subject to the law of gravitation. But just as the law of gravitation does not take away our freedom to move about, the doctrine of karma does not leave us unfree to act. It merely describes the moral law under which we function, just as the law of gravitation is a physical law governing our being. When we cause pain or injury, we add to the karmic debt we carry into our future lives. When we give to others in a genuine way, we lighten our karmic load. In the Bhagavad-Gītā, an important Hindu text, Krishna states that the best way to be free of debt is by selfless action, or by dedicating every action as an offering to Krishna himself. In addition, human beings can purify themselves of karmic debt through different yogas (disciplines), kriyās (purification processes), and bhakti (devotions).
THE ETERNAL TRUTH (BRAHMAN)
Various schools have contributed to Hindu thought, each school with a different emphasis. The school known as Vedānta has been the standard form of intellectual Hinduism. According to Vedānta, the highest aim of existence is the realization of the identity or union of the individual’s innermost self (ātman) with the ultimate reality. Although Vedānta states that this ultimate reality is beyond name, the word Brahman is used to refer to it.Whether this ultimate reality is itself ultimately without distinguishing attributes (nirguna) or with personal attributes (saguna) has been a subject of extensive debate among Hindu scholars. To be ultimate Brahman must transcend (exist above and beyond) all limiting attributes, such as name, gender, form, and features. But how can the human mind, with its limitations, conceive of this transcendent reality? Human comprehension requires a more personal reality, with attributes.Saguna Brahman is also called Ishvara, a name best translated as “Lord.” A quotation attributed to 8th-century Hindu scholar Shankara illustrates the subtlety of these ideas: “Ishvara, forgive these three sins of mine: that although you are everywhere I have gone on a pilgrimage, although you are beyond the mind I have tried to think of you; and although you are ineffable [indescribable] I offer this hymn in praise of you.”
THE SOUL (The Innermost Self)
We as individuals are also a part of this changing universe. Our bodies are constantly undergoing change, while our minds, formed of thoughts and feelings, are also in a state of flux. According to Vedānta, however, our self consists of more than mind and body. At its core lies the unchanging ātman, our innermost, transcendental self, as opposed to the material self (our body, thoughts, and feelings) that is part of the universe. The ātman is our true self. But we lose sight of it because of our passionate involvement with our material self and its search for happiness in this universe. The universe can never provide perfect and permanent happiness, however, because it, like our material self, is in a state of constant flux. We attain true happiness only through an awareness of our ātman and the discovery of its true relationship with Brahman.By achieving awareness of our ātman and its unity with Brahman, we attain not only happiness, but also moksha, or liberation. But liberation from what? At one level, the liberation is from unhappiness, but the answer provided by Vedānta Hinduism goes deeper: Moksha is liberation from a chain of lives.
THE FIVE PILLARS IN ISLAMIC FAITH

During the ten years between his arrival in Medina and his death in ad 632, Muhammad laid the foundation for the ideal Islamic state. A core of committed Muslims was established, and a community life was ordered according to the requirements of the new religion. In addition to general moral injunctions, the requirements of the religion came to include a number of institutions that continue to characterize Islamic religious practice today. Foremost among these were the five pillars of Islam, the essential religious duties required of every adult Muslim who is mentally able. The five pillars are each described in some part of the Qur’an and were already practiced during Muhammad's lifetime. They are the profession of faith (shahada), prayer (salat), almsgiving (zakat), fasting (sawm), and pilgrimage (hajj). Although some of these practices had precedents in Jewish, Christian, and other Middle Eastern religious traditions, taken together they distinguish Islamic religious practices from those of other religions. The five pillars are thus the most central rituals of Islam and constitute the core practices of the Islamic faith.
Many polemical descriptions of Islam have focused critically on the Islamic concept of jihad. Jihad, considered the sixth pillar of Islam by some Muslims, has been understood to mean holy war in these descriptions. However, the word in Arabic means 'to struggle' or 'to exhaust one's effort,' in order to please God. Within the faith of Islam, this effort can be individual or collective, and it can apply to leading a virtuous life; helping other Muslims through charity, education, or other means; preaching Islam; and fighting to defend Muslims. Western media of the 20th century continue to focus on the militant interpretations of the concept of jihad, whereas most Muslims do not.
The profession of faith, or witness to faith (shahada), is therefore the prerequisite for membership in the Muslim community. On several occasions during a typical day, and in the saying of daily prayers, a Muslim repeats the profession, 'I bear witness that there is no god but Allah and that Muhammad is his messenger.' There are no formal restrictions on the times and places these words can be repeated. To become a member of the Muslim community, a person has to profess and act upon this belief in the oneness of God and the prophethood of Muhammad. To be a true profession of faith that represents a relationship between the speaker and God, the verbal utterance must express genuine knowledge of its meaning as well as sincere belief. A person’s deeds can be subjected to scrutiny by other Muslims, but a person’s utterance of the profession of faith is sufficient evidence of membership in the Muslim community and cannot be challenged by other members of this community
EIGHT FOLD PATH OF BUDDHA

At the core of the Buddha’s enlightenment was the realization of the Four Noble Truths: (1) Life is suffering. This is more than a mere recognition of the presence of suffering in existence. It is a statement that, in its very nature, human existence is essentially painful from the moment of birth to the moment of death. Even death brings no relief, for the Buddha accepted the Hindu idea of life as cyclical, with death leading to further rebirth. (2) All suffering is caused by ignorance of the nature of reality and the craving, attachment, and grasping that result from such ignorance. (3) Suffering can be ended by overcoming ignorance and attachment. (4) The path to the suppression of suffering is the Noble Eightfold Path, which consists of right views, right intention, right speech, right action, right livelihood, right effort, right-mindedness, and right contemplation.
1. Right ViewRight view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.2. Right IntentionWhile right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.3. Right SpeechRight speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.4. Right ActionThe second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts. 5. Right LivelihoodRight livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.6. Right EffortRight effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.7. Right MindfulnessRight mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.8. Right ConcentrationThe eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
These eight are usually divided into three categories that form the cornerstone of Buddhist faith: morality, wisdom, and samadhi, or concentration.
is our minds that create this world. Buddha (563 - 483 BC)"If anything is worth doing, do it with all your heart." Buddha, 6th century BC , Indian mystic and founder of BuddhismLove yourself and be awake- Today, tomorrow, always. First establish yourself in the way,Then teach others, And so defeat sorrow.To straighten the,You must first do a harder thing-Straighten yourself. You are your only master.
GOD IS LOVE (Chrstian thought)

Christians teach that God is almighty in dominion over all that is in heaven and on earth, righteous in judgment over good and evil, beyond time and space and change; but above all they teach that “God is love.” The creation of the world out of nothing and the creation of the human race were expressions of that love, and so was the coming of Christ. The classic statement of this trust in the love of God came in the words of Jesus, in the Sermon on the Mount: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?” (Matthew 6:26). Early Christianity found in such words evidence both of the special standing men and women have as children of such a heavenly Father and of the even more special position occupied by Christ. That special position led the first generations of believers to rank him together with the Father—and eventually “the Holy Spirit, whom the Father [sent] in [Christ’s] name”—in the formula used for the administration of baptism and in the several creeds of the first centuries. After controversy and reflection, that confession took the form of the doctrine of God as Trinity. See also Holy Spirit. Baptism “in the name of the Father and of the Son and of the Holy Spirit,” or sometimes perhaps more simply “in the name of Christ,” has been from the beginning the means of initiation into Christianity. At first it seems to have been administered chiefly to adults after they had professed their faith and promised to amend their lives, but this turned into a more inclusive practice with the baptism of infants. The other universally accepted ritual among Christians is the Eucharist, or Lord’s Supper, in which Christians share in bread and wine and, through them, express and acknowledge the reality of the presence of Christ as they commemorate him in the communion of believers with one another. In the form it acquired as it developed, the Eucharist became an elaborate ceremony of consecration and adoration, the texts of which have been set to music by numerous composers of masses. The Eucharist has also become one of the chief points of conflict among the various Christian churches, which disagree about the “presence” of Christ in the consecrated bread and wine and about the effect of that presence upon those who receive. See also Liturgy; Mass; Mass, Musical Settings of. Another fundamental component of Christian faith and practice is the Christian community itself—the church. Some scholars question the assumption that Jesus intended to found a church (the word church appears only twice in the Gospels), but his followers were always convinced that his promise to be with them “always, to the close of the age” found its fulfillment in his “mystical body on earth,” the holy catholic (universal) church. The relation of this holy catholic church to the various ecclesiastical organizations of worldwide Christendom is the source of major divisions among these organizations. Roman Catholicism has tended to equate its own institutional structure with the catholic church, as the common usage of the latter term suggests, and some extreme Protestant groups have been ready to claim that they, and they alone, represent the true visible church. Increasingly, however, Christians of all segments have begun to acknowledge that no one group has an exclusive right to call itself “the” church, and they have begun to work toward the reunion of all Christians.

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