Religion quiz 1 - answers for quiz 1 PDF

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Definitions Bio centric: (pg. 420) The perspective that all living beings form one community; humans are not at the center Anthropocentric: (pg. 419) The view that humans are the center of creation; the traditional perspective in religions originating in the Middle East (Judaism, Christianity and Islam) Koyaanisqatsi: (pg. 26) A hopping term meaning Life out of balance, often indigenous people will speak of a path of harmony which they are intended to walk, and the problem as departing from that path on to a road of disharmony or error. Shopona: (Unit 2, pg. 33) The Goddess Shopona, traditionally associated with smallpox and, in modern times with HIV-AIDS, requires a standard of cleanliness, along with awareness of the risks of sexual behavior. Shaman: (pg. 27) “Sacred person” who have entered fully into the spirit world, and who thereafter is gifted with the ability to make journeys there for the sake of the well-being of his/her people. Animism: (pg. 419) The belief, common in indigenous religions, that all reality is infused with spirits or a spiritual force and is therefore alive. (Unit 2) The notion that the entire cosmos is imbued with a spirit or soul Orisha: (pg. 424) The Yoruba name for spirits (Unit 2) In the Yoruba Tradition, Orisa are projections of the ultimate god and serve as intermediaries on earth. Esu: (pg. 32) Esu, who traverse the earth, reporting on people to the heavenly Orisa and deceiving people into wrong actions. (Unit 2) A trickster in the Yoruba tradition whose mischievous actions embody the notion of “complementary dualism,” which is common to indigenous religions Wakan Tanka: Wochangi: (Unit 2) Literally meaning “sacred influence,” wochangi refers to the powers and influence inherent in all

living beings. Olodumare: (pg. 32) Is the creator deity of the native Yoruba religion Olorun: “owner of the sky” is lord above all who dwells in the heavens and is the source of all life Ogun: (Pg. 429, Pg. 33) The most widely worshipped of the orisa, is the Yoruba god of war and iron, with associated powers both of formation and destruction.

Karma: (pg. 423) Sanskrit for “action”; the law that explains human behavior as the chain of causes and effects resulting from desire. According to the religions that originated in South Asia, karma binds us to the cycle of rebirth. In Pali, written as Kamma. (Unit 3) result of action. Dharma: (pg. 421) Sanskrit for “Duty” or “the way things are intended to be”; also translated as “law.” In traditional Hindu society, “social dharma” is determined by case, whereas “eternal dharma” refers to the duty to pursue a path leading to liberation from the cycle of rebirth. (Unit 3) duty, moral law, moral responsibility Samsara: (pg. 425) Sanskrit for the “cycle of rebirth.” Moksha: (pg. 423) Sanskrit for “liberation”; refers to the south Asian teaching of liberation from the cycle of rebirth (Unit 3) Enlightenment, liberation

Vedas: (pg. 426) Sanskrit for “knowledge”; the sacred writings of the Aryans, deemed canonical by later Hinduism. Basic collections include hymns to the gods (Rig-Veda), rituals materials and directions for the sacrifices and invocations for the gods (Yajur-Veda), verses from the Rig-Veda arranged musically (Sama-Veda), and hymns together with spells and incantations (Atharva-Veda).

Upanishads: (pg. 426) Sanskrit for “to sit nearby”; philosophical utterances, collected in a section of the Vedas, that are the basis of later philosophical reflection in Hinduism. (Unit 3) Texts that develop after the four Vedas and that marked the transition to a more contemplative tradition Brahman: (pg. 420) Hindu god of creation Bhagavad Gita: (pg. 420) Sanskrit for “Song of the Lord”; a section of the Mahabharata. Regarded by many as the crowning achievement of Hindu literature, synthesizing the major strands within Hindu teaching. Arjuna: (Unit 3) The main character of the Bhagavad-Gita, a member of the warrior caste Krishna: (pg. 422) Hindu god prominent in the Bhagavad Gita, devotees of Vishnu consider Krishna to be an avatar of Vishnu (Unit 3) avatar of Vishnu in the Bhagavad-Gita, disguised as his charioteer Atman: (pg. 419) Sanskrit for “eternal soul” (Unit 3) the self that is eternal and indistinguishable from Brahman Bhakti: (pg. 420) Hindu concepts of devotional service to a personal God, The spiritual path of devotion is known as Bhakti Yoga (Unit 3) “Devotion,” love, one of Hinduism’s moral paths

Vishnu: (pg. 426) Hindu god of preservation and love; appears on earth in various forms (avatars) in times of crisis. (Unit 3) great god of Hinduism who has many avatars Shiva: (pg. 425) Hindu god of destruction and rejuvenation Kali: (pg. 422)

Hindu goddess of death, destruction and renewal Brahmins: (pg. 420) In the Hindu class system, the highest of the four traditional classes; the “priestly” class (Unit 3) spiritual leader, priest, officiator at Vedic sacrifices Kshatriyas: (Unit 3 –pg. 9) In the Hindu class system, warriors like Arjuna Vaisyas: (Unit 3-pg 9) In Hindu class system, the members of the merchant class, such as producers, farmers, and bankers Sudras: (Unit 3-pg. 9) Fourth caste includes servants and laborers. Dalits: (pg. 63) Not included in Varna Class system, “oppressed” also known as “untouchable” Four stages of life (Hindu names not required): 1. The Student stage: Having performed the right of initiation, the teacher must first instruct the pupil in the rules of personal purification, conduct, fire-worship, and twilight devotions.

2. The Householder stage: when the young man who has completed his studies is expected to marry and father children 3. The Retirement stage: retirement into the forest for a more contemplative life If he has lived according to the law of the householder, he may dwell in the forest in retirement after taking a firm resolution and keeping his sexual organs in subjection 4. The Asceticism stage: The ascetic-mystical stage when one renounces worldly life altogether to find release from rebirth.

Siddhartha Gotama: (pg 84-85) “One who accomplishes his aim” A member of the Warrior caste, founder and a remarkable teacher who discovered and shared with others a path to liberation from the cycle of rebirth that is appropriately called “The middle way” The Four Passing Sights 5. 6. 7. 8.

Old age- the sight of a decrepit old man Illness- the sight of a man consumed by disease Death- the sight of a corpse being carried to a funeral pyre A monk – walking alone in a yellow robe

The Great Renunciation (pg. 85) Siddhartha’s life’s turning point is called “the Great Renunciation”, he crept out of his palace, leaving behind his wife and son. He shaved his head, clothed himself in robes of a monk and set off to discover a way to escape the inevitable suffering of material existence The Middle Way (pg. 84) A path to liberation from the cycle of rebirth that is appropriately called “The Middle Way” Nirvana: (pg. 424) The state of bliss that comes when desire and attachment are overcome Particularly associated with Buddhism. The Four Noble Truths: (pg. 421) The basic teaching of Buddhism, expressed by Siddartha Gautama in his Deer Park Sermon: 9. 10. 11. 12.

Life is painful The cause of this suffering is desire There is a way to overcome this suffering The way is the eightfold path

The 5 Skandhas: (Unit 4 & pg. 90) The five constituents of personality 13. 14. 15. 16. 17.

Form (physical factors) ie Material form Feelings Perception Violations Awareness or Consciousness

Anatman: (pg. 419) Literally “no atman”; a Buddhist teaching that humans have no permanent self or soul The 5 Precepts: (Unit 4) The five “commandments” that forbid the taking of life, etc, and to which additional rules are added for monks and nuns 18. 19. 20. 21. 22.

I undertake to observe the rule to abstain from taking life: I undertake to observe the rule to abstain from taking that which is not given: I undertake to observe the rule to abstain from sensuous misconduct I undertake to observe the rule to abstain from speaking falsely I undertake to observe the rule to abstain from taking intoxicants

Note: for nun and monks pg. 87 have 10 precepts

Sangha (pg. 425) The Buddhist order of monks and nuns (Unit 4) monastic community Mahayana: (pg. 423) Sanskrit for “Large Raft”; used to refer to one of the three branches of Buddhism, dominant in East Asia and Vietnam, So named because of the belief that its teachings provide a “large raft” to carry people across the river of rebirth to liberation Theravada: (pg. 426) Pali for “way of the elders”; the surviving school of the more conservative movements in the early history of Buddhism, found primarily in Southeast Asia Pali Canon: (pg. 424) The Theravada Buddhist scripture, consisting of the Tripitaka (“three baskets”): the baskets of disciplinary regulations, discourses, and higher philosophy. Amitabha: (pg. 419) In pure land Buddhism, the heavenly Buddha of the Western paradise; called Amida in Japan Bodhisattva: (pg.420) Sanskrit for “a being intended for enlightenment”; in Mahayana Buddhism, one who has taken a Vow to delay his or her own experience of Nirvana in order to aid others Zen: A total state of focus that incorporates a total togetherness of body and mind Koan: (pg. 423) A puzzle used in Zen Meditation Lama: (pg 423) In Tibetan Buddhism, a spiritual teacher

1. How does Young describe the karmic worldview according to Buddhism? How does this worldview relate to Buddhist ethics?

The Four Holy Truths, determines the basic ethical teachings of early Buddhism and are described below .The teachings are outlined in the Fourth rule, the truth of the EightFold Path. To achieve liberation one must take eight steps. These steps are divided into three parts. First is the Sila(right conduct), it requires one from taking life. The second is Samadhi(right principles), meditation to let go of ignorance(moha). The third is Prajna(wisdom), is the ultimate goal , it gives the right insight. The Buddhist worldview consists of 3 elements; anatta, kandhas and kamma. The anatta to be an eternal self one must let go of moha. The idea of permanent and independent ego is false. The second element is khandas, which states that the fives forces that make up an individual are; material form, feelings, perceptions, volitions and consciousness. The final element is kamma or karma which basically holds the 5 khandas together. When the three elements are brought together with the teachings of the “chain of causation” it forms a wheel of suffering and rebirth. This means that the first and the last wheels of the chain are joined. · The first noble truth is that life is suffering, a state of existence none of us can avoid experiencing, no matter how hard we try. (Problem: Dukkha, this disease affects us all, no one is alone in this grief) · The second noble truth is that the cause of this suffering is desire, a desire that leads us to attachment to the illusion that there is something permanent and unchanging in life (Cause: Tanha, origin of the suffering is disease that afflicts all who life, caused by craving or attachment to this material world) · The third noble truth is that we are not trapped; there is release from the suffering of life (End : Nirvana, cure for this disease, is let go of craving, with the cessation of craving the suffering ends and one becomes a “worthy one”, it liberates from the cycle of rebirth and one achieves enlightenment or Nibbana ) · The fourth noble truth is that the way to release is to follow the Eightfold Path. (Means: The Middle way, it may take several lives to achieve the final goal of enlightenment, morality is not all it takes to stop suffering, one also need to go through concentration, to internalize the right virtues and ethical principles, one must gain wisdom and insight to “the way things are”)

2, How does Young present ethics in the Lakota and Yoruba traditions? What are some of the similarities and some of the differences between these two traditions?

The Oglala Lakota are intimately linked to their relationship with the natural order. in order to receive wochangi (sacred influence) you have to respect other people, animals and inanimate objects. A principle Lakota symbol for holiness is the sacred hoop, that reflects the cynical view of time and space found in the worldview of many indegineous people. This circle has no end and represents the principle of wochangi which highlights the link between all living things. The Oglala performs an important ceremony called the giveaway ceremony to maintain social and economic balance within the community. The Yoruba are intimately linked to their relationship with the natural world. Any behavior that is contradictory with this principle will result in “life out of balance”(koyaanisqatsi). In Yoruba traditions, the Orisa is the intermediary between the created order and human beings. The Olori ebi, the head of the family is responsible for maintaining the proper rituals. The Gelede festival, honors the earth mothers at the dawn of spring. The women elders and ancestors are honoured for their creative powers and role in the community. Yoruba religious ideologies share similarities with the Lakota people; such as their ability to describe a state of existence beyond life, with the emphasis of living long and well on earth with what has been provided for them. The Yoruba people differ from the Lakota people because they seek harmony and balance between good and evil. Compared to monotheistic religion individuals who believe that good and evil are locked in eternal conflict, Yoruba people think that good and evil are two complementary concepts, this is why they do not regard Esu as an evil one. In their opinion, the cosmos is a balance between good and evil impulses and human beings should seek the harmony between good and evil. The Lakota people seek harmony with the natural world for the Oglala Lakota Sioux.

3. According to Young, how is the caste system justified in Hinduism? What role does dharma play in this understanding of ethics? The Rig-Veda is the most ancient and important out of the four Vedas. It consists of more than one thousand hymns to the Gods of Aryan patheon. There is a poem about creation in the Rig-Veda that symbolizes sacrifice to speak of the ordering of human life.the poem focuses on how the Supreme Man(Purusha) was sacrificed by the Gods as cosmic sacrifice and from this primal sacrifice the world and all that it contains came

forth. During the sacrifice, the Purusha was divided into 4 parts. His mouth became the priests, his arms the warrior, his thighs teh producer and his feet the workers. This ancient Varna system later evolves to a more complex caste system. the Purusha Hymn mentions the hierarchical pattern of priests, warriors, producers and workers which evolved due to a paradigmatic act in the mythic time, validating its relation in the social order of the Aryan people. Dharma is the ethical duty of a person and each caste has a different dharma. The Law of Manu provides a pattern for the right conduct laid down at the time of origin.The teachings revolve around the concern of the Dharma of the four principles classes and 4 stages of life for Indian men of upper class.Similarly, Ring Veda associates that the 4 classes are rooted in the ordering of the cosmos.During the vedic times, there was more mobility between the classes but in the Law of Manu the system is rigidified with dharma of each class. According to karma, whoever fulfils their own dharma in one life will experience a higher birth in the next. And whoever performs evil karma will have a lower birth, including the chance of being a plant or inanimate animal. In the four fold Varna system, there are birth groups called jati. It was known among the jati that some were so polluting they had to be considered to be outside the four classes making a fifth class called the untouchables. They were considered casteless. The highest of the 2 classes were known as the twice born because boys in these classes had the opportunity of engaging in an initiatory rite of passage(upanayana) which means experiencing a second birth. The Law of Many determines the four stages of life for young men of the highest three Varnas. In each stage, different ethical duties and ideas are laid down.The first stage is student(brahmacarin), where the young man after upanayana has to study the Vedas under the guidance of a teacher. The ritual for twice born takes place at the age of eight for brahmins, eleven for kshatriya, and twelve for vaisya, and the time will be determined by an astrologer. The boy is given a sacred thread that will be worn on his left shoulder. The second stage is grihastha, where he is married and has to perform his daily sacrifices, produce sons and provide for his family’s welfare. The third stage is the forest dweller(vanaprastha), where man devotes himself to a simple life, studying the vedas and withdrawing from any desire of earthly life. After reaching the attitude of non attachment he enters the final stage sannyasin. Here he lives alone, without possessions seeking a state of being without desires....