MULTI FAITH FORUM

Life in a Multi Cultural Society

At
The Buddhavihara Temple Kings Bromley
Staffordshire, DE13 7HR, United Kingdom

2nd September 2008

 MULTI FAITH FORUM :
Life in a Multi Cultural Society
TUESDAY 2ND SEPTEMBER 2008

At
THE BUDDHAVIHARA TEMPLE
Alrewas Road, Kings Bromley, Burton on Trent, Staffordshire,
DE13 7HR, United Kingdom

www.watthaiuk.com / www.watthaiuk.net
 Foreword

By

Phrakru Panyasudhammawithet
(Dr. Phramaha Laow Panyasiri)
The Abbot, The Buddhavihara Temple Kings Bromley
Staffordshire, UK

This Multi Faith Forum event is a small gathering on the occasion

of the first Anniversary of the Buddhavihara Temple, Kings Bromley,
Staffordshire – previously at Aston in Birmingham for over 10 years -
which moved to its present address last year. The gathering is to invite
leaders and representatives of different faiths and religions to share their
noble views and ideas getting together with a motto of ‘Life in a Multi
Cultural Society’.
Religious belief and faith are important factors of society and are
one of the most important tools for creating a peaceful society. Every
religion has its own way of practice but with a similar destiny; social
harmony and cohesion. Therefore, The Multi Faith forum; Life in a
Multi Cultural Society is one of the most auspicious activities in our
centre – sponsored by the National Buddhist Affairs Department,
Government of Thailand – whose intension is to bring every faith and
religions together to share their different religious concept and their way
of life as a door to ‘live and let others live’. It is also our intention to
bring all the religious leaders and members get together in order to
discuss, share ideas and build a socially cohesious, harmonious and
peaceful society. We also hope that the outcome from the gathering will
act as a guideline for everyone.
 This small pack will provide you a short introduction of different
religions and their way of life. Thanks to Ven. Sujan along with his
team who contributed to planning of this information and get it ready
within limited time and thank you to all our venerable monks,
colleagues and volunteers, who contributed in different ways for the
success of the event.
Finally, we would like to express our deep appreciation and thank
to National Buddhist Affairs Department, Government of Thailand for
the financial support for this Multi faith gathering. We also thank for all
the guests from Thailand who specially came for this meeting.
Furthermore, we would like to thank you all the speakers, delegates and
religious representatives, without their noble contribution this event
won’t completed.

May all beings be happy and peaceful !!!

 ACKNOWLEDGEMENTS

Our thanks go to all the monks, members and volunteers of the

Buddhavihara Temple Kings Bromley, Staffordshire, UK for their tireless
effort, dedication and preparation for the successful event and also
thank goes to Mr. John for editing this booklet.

A special thanks to Multi-Faith-Net, University of Derby for

providing information on different religions to produce this valuable
resource.

We are also grateful for the financial support of the National

Buddhist Affairs Department, Government of Thailand, who through
their Religious Cohesion and Harmony programme have given the
necessary grant that helped us to organize this Multi-faith gathering.

Finally, we would like to thank Mr. Philip Henry for his continuous
support and dedication.

Phra Sujan Maharjan

 CONTENTS

FORWARD

ACKNOWLEDGEMENT

1. A SHORT INTRODUCTION TO BAHÁ'Í 1

2. A SHORT INTRODUCTION TO BUDDHISM 5

3. A SHORT INTRODUCTION TO CHRISTIANITY 9

4. A SHORT INTRODUCTION TO HINDUISM 14

5. A SHORT INTRODUCTION TO ISLAM 19

6. A SHORT INTRODUCTION TO JAINISM 24

7. A SHORT INTRODUCTION TO JUDAISM 28

8. A SHORT INTRODUCTION TO ZOROASTERISM 32

Appendix:

A GLIMPSE OF THE BUDDHAVIHARA TEMPLE 35

 A SHORT INTRODUCTION TO

BAHÁ'Í

The Bahá'í Faith is among the fastest growing of

world religions. It was founded by Bahá'u'lláh in Iran
in 1863. The faith was proclaimed by a young Iranian, who called himself
The Báb.

Bahá’í has members from many different cultural, national, religious and
socio-economic backgrounds, their expansion reflects their dedication to the
ideal of world citizenship. Bahá'í has been in the UK since 1898. Miriam
Thornburgh-Cropper the first Bahá'í to live in London, attracted others to this
new faith. It was greatly stimulated by the visit of Abdul’l-Baha to England
during 1911-13.

ESTIMATED BAHÁ'Í POPULATIONS1

The Baha’I Universal House of Justice estimates that there are 5,000,000
Baha’i around the world in at least 233 countries and dependent territories. In
the UK about 5000 from the 2001 Census, however, the Baha’i community
itself estimates its membership as between 5,500 and 6,000. Most Baha’is in
the UK are of indigenous ethnic origin and the majority are converts from
other religions or are former agnostics or atheists.

ORIGINS OF THE BAHÁ'Í FAITH

 Began on 23rd May 1844, in Persia, with Ali-Muhammad's (1819-
1850) declaration of himself as the Messenger of God announcing the
coming of a "Greater One" who would lead the way to world peace.
 Ali-Muhammad became known as the Báb (the Gate or Door). He was
executed in 1850, charged with heresy against Islam.
 His early followers were known as Bábis. In 1863, Husayn Ali (1817-
1892) claimed to be the Greater One and the bringer of divine
revelation fulfilling the promises made by previous Messengers in
other religions. Exiled to Palestine in 1868, he died in Akka in 1892.

1
(UK Estimates taken from P. Weller (ed.), Religions in the UK: Directory, 2001-3, The Multi-Faith Centre,
Derby, 2001, pp.30-35; global estimates from D. Barrett, World Christian Encyclopaedia: A
Comparative Survey of Churches and Religions, Oxford University Press, Oxford, 2000.)
  There then followed a succession which is at the heart of the Bahá'í
faith.
 'Abdu'l-Bahá (1844-1921), or the Servant of the Glory, was appointed
in Bahá'u'láh's Will as the authorised interpreter of Bahá'í teachings.
 'Abdul Bahá's grandson, Shoghi Effendi (1897-1957), was appointed in
'Abdul Bahá's Will and became the Guardian of the Faith and
Interpreter of Scripture.
 From 1963, The Universal House of Justice, based at the Bahá'í World
Centre in Haifa in Israel was established as the body which offers
guidance to the contemporary Bahá'í community. It is elected every
five years.

CENTRAL ASPECTS OF THE BAHÁ'Í FAITH

Bahá'í Scriptures
 Bahá'ís believe all documents that are handwritten by the Báb,
Bahá'u'lláh, and 'Abdu'l-Bahá; all documents signed by them; and all
directly or indirectly authenticated records of their spoken words, to
be revealed by God.
 Bahá'u'lláh's Kitáb-i-Aqdas (Most Holy Book) is seen as the foundation
of Bahá'í moral principles and institutions.
 Doctrinal beliefs are contained in The Kitáb-i-Iqán (The Book of
Certitude), whilst Bahá'u'lláh's Hidden Words is a collection of ethical
sayings.

Most Baha’is in the UK ray and read their scriptures in English. Some of
Iranian descent use also Persian and Arabic. There is no clergy in the Baha’is
Faith, as everyone has the responsibility of searching for the truth for
themselves. Similarly, obeying Baha’i laws is an individual responsibility,
between each individual and God. The community conducts its business
through a distinctive system of global administration, which features a
network of democratically elected local, national and international level
governing assemblies.

Summary of Bahá'í Beliefs

A summary of the main Bahá'í beliefs is set out in the collected talks which
'Abdu'l-Bahá gave in the USA. These beliefs are:
 belief in one God;
  the unity of humankind;
 independent investigation of truth;
 the common foundation of all religions;
 the essential harmony of science and religion;
 equality of opportunity for men and women;
 elimination of prejudice of all kinds;
 universal compulsory education;
 a universal auxiliary language;
 abolition of extremities of poverty and wealth through international
legislation;
 the establishment of universal peace by world government which will
have international courts of justice and an international military force;
 the concept of progressive revelation.

Unity and Progressive Revelation

 Various Messengers, including Moses, Krishna, Zoroaster, Christ and
Muhammad, are seen as "Manifestations of God" and are believed to
have promised the coming of Bahá'u'lláh.
 Unity, based upon the oneness of God, is a central theme of the
Bahá'í religion. It is seen as the basis upon which a new world order of
peace and unity can be built and Bahá'í communities are seen as
modelling this.

Education and Spirituality

 Education is a central theme in Bahá'í teaching and spirituality, and
education for women is a priority, as nurturers of the next generation.
 Religion and science are not seen as contradictory: science is seen as
leading to truth through investigation whilst religion brings truth
through revelation.
 There are three "obligatory" prayers and every Bahá'í over fifteen
years old must pray one of these daily as well as reading scriptural
extracts every morning and evening.
 To pray, Bahá'ís turn in the direction of Bahji, the burial place of
Bahá'u'lláh, which is near Akka in Israel.

The Consultative Principle

 Bahá'ís work on the basis of a principle of consultation which aims at
unanimity.
BAHA’I LIFE

1. According to Bahai faith the purpose of life is to know and love the God,
and to progress spirituality. Prayer and meditation are primary tools for
spiritual development. There are general prayers which use for healing,
for spiritual growth, for facing difficulties, and for humanity itself. These
are the important sentences to be remembered in this Faith:

Recite the verses of God every morn and eventide.

While a man prays, he sees himself in the presence of the God.

Bring thyself to account each day ere thou are summoned to a

reckoning...’’

In addition group worship and prayers also set as a important factors for
the devotional activities. There is no set ritual, so prayers are chosen either
individually or by the person hosting the gathering. They also encouraged to
join followers of other faiths in worshiping God and actively promote inter-
faith activities. Baha’i House of Worship is open to people of all faiths and
traditions.

2. DIVERSITY IN THE BAHÁ'Í FAITH

 Bahá'ís do not acknowledge the legitimacy of any distinct traditions

within their religion, believing part of its uniqueness to be that it has
maintained its unity.
 Those who have disputed the succession and leadership set out in the
Wills of Bahá'u'lláh and 'Abdu'l-Bahá are referred to by Bahá'ís as
Covenant-breakers and are expelled.
 A SHORT INTRODUCTION TO

BUDDHISM

Buddhist faith centres on the Buddha, who is revered,

not as a god, but as an example of a way of life. The teachings of
Buddhist faith are the inheritance of Siddhartha Gautama, who was born in
Lumbini, present Nepal at about 563 years before the Christian Era.
Siddhartha was born in a ruler caste family with a luxurious lifestyle.
However, once he encountered the hardships of people outside his sheltered
existence - old age, disease, death and those mendicants trying to find a cure
for these ills, his life and world-view was impacted significantly. These
sights awakened in him a wish to understand and alleviate suffering. so at the
age of 29 he renounced his princely existence and set off to search for truth.
after Six years deep commitment he achieved enlightenment and became
known as the Buddha. He travelled for 45 years to spread his message to the
people.

Buddhism has long history in UK. Noticeably in 1879 when Edwin

Arnold’ published his best selling book on the Buddha’s life and teaching
‘The Light of Asia’, and later with The establishment of the Pali Text
Society under the leadership of T.W. Rhys David in 1881 Buddhism had built
a firm foundation in the UK. Buddhism became even more strongly
established after the ordination of an Englishman Ananda metteyya as a
Buddhist monk who after returning to the UK in 1908 established the
Buddhist Society of Great Britain.

ESTIMATED BUDDHIST POPULATIONS

Buddhist population is estimated about 359,982,000 in almost every

country and dependent territory in the world. According to 2001 Census in
the UK, Buddhist yielded 151,816 or 0.3% of the total UK population. Its
members are mainly Chinese migrants with different ethnicities both Asians
and British -white, black, mixed- across the UK.

BEGINNINGS OF BUDDHISM
 Based on the inheritance of Siddhartha Gautama (Sanskrit form)
/Siddhattha Gotama (Pali form).
 Siddartha Gautama is believed by Buddhist tradition to have been
born in the fifth century BCE.
 He began a six year spiritual search at the age of 29, leading to his
Enlightenment under what is now known as the Bodhi Tree, at Bodh
Gaya in North India.
 At the age of eighty he died and entered into his
parinirvana/parinibbana (final entry to nirvana).

CENTRAL ASPECTS OF BUDDHISM

The Three Jewels

The idea and practice of the Three Jewels (triratna/tiratana) is central to

Buddhists who affirm that:
 I take refuge in the Buddha (the enlightened or awakened one)
 I take refuge in the dharma (the teachings of the Buddha)
 I take refuge in the samgha/sangha (the community of the Buddha)

The Four Noble Truths (Catur Aryasatya/Cattari Ariyasaccani)

 The Four Noble Truths express the heart of the Buddhist dharma or
teaching:
 Dukkha (Unsatisfactoriness) Is seen as the experience of the
transitoriness and imperfection of life. It is one of the Three Signs of
Being, the others being anitya/anicca (impermanence), and
anatman/anatta (no permanent self).
 Samudaya (Origin of Unsatisfactoriness) Dukkha (unsatisfactoriness) is
seen as originating in trishna/tanha, a craving which cannot be
satisfied and results in attachment to transitory things and rebirth.
 Nirodha (Cessation of dukkha) The overcoming of trishna (craving) is
known as nirvana which includes the "quenching" or "extinction" of
the thirst and craving that leads to dukkha.
  Marga (The Way) The Arya Ashtangika Marga/Ariya Atthangika Magga
(The Noble Eightfold Path – see below) is often known as the Middle
Way of life.

The Noble Eightfold Path (Arya Astangika Marga):

 The fourth of the Four Noble Truths is the way to overcome dukkha
which is the Noble Eightfold Path:
o
Right Understanding;
o
Right Intention;
o
Right Speech;
o
Right Action;
o
Right Livelihood;
o
Right Effort;
o
Right Mindfulness;
o
Right Concentration

The Five Precepts

 The Five Precepts (Panca Sila) are, for lay Buddhists (ordained
Buddhists take additional vows), the basis of samyakkarmanta
/samma kammanta (Right Action).
 They include the intention to refrain from:
o
harming living beings;
o
taking what is not given;
o
sexual misconduct and misuse of the senses;
o
harmful speech;
o
drink or drugs which cloud the mind

Meditation
 Though practised through a wide variety of methods, meditation
among Buddhists can be found in two basic forms: shamatha/samatha
(tranquillity) and vipashyana/vipassana (insight) meditation.

DIVERSITY WITHIN BUDDHISM

 There are two major traditions or "transmissions" of Buddhism: The
Theravada (Way of the elders) and the Mahayana (Great Vehicle), the
latter containing a range of schools with differing emphases and
practices. There are also some contemporary attempts to evolve
western forms of Buddhism.
Theravada
 The Theravada (Way of the Elders) tradition is associated particularly
with Sri Lanka, Thailand, Cambodia, Laos and Burma and the southern
part of Vietnam and, because of this, it is sometimes known as the
Southern Transmission.
 Theravada Buddhism focuses upon the historical Buddha and its ideal
is that of the arahat, the individual who has achieved release from
rebirth.
 It is based upon the Pali canon of scriptures (known as the Tipitaka or
the Three Baskets). Some of the earliest material attributed to the
Buddha and his disciples is found in this canon which is generally
acceptable among all Buddhists.
 Rather than having distinctive schools as such, the variations within
the Theravada tradition owe more to the influence of its varied
cultural contexts.

Mahayana
 The Mahayana (Great Vehicle) tradition is found in Central Asia,
China, Tibet, Korea, Japan and the northern part of Vietnam and,
because of this, it is sometimes known as the Northern Transmission.
 Its special characteristics include belief in many Buddhas who can
simultaneously be present and the concept of shunyata/sunnata
(Voidness or Emptiness).
 It also holds the ideal of the Bodhisattva-Mahasattva, a fully perfected
being who embodies prajna/panna (wisdom) and karuna
(compassion). Among humans, a Bodhisattva is dedicated to assist in
the liberation of all sentient beings.
 In the Mahayana tradition there are a number of canons of scripture
including the Agama; the Chinese Canon (the Tas'ang-ching or Great
Scripture Store); and the Tibetan canon.
 The varied schools within Mahayana Buddhism reflect either different
cultural influences or the role of particular texts or sutras.
o
Tibetan Buddhism began c755-797CE and contains four main
lineages:
 the Nyingmapa;
 the Sakyapa;
 the Kagyupa;
 the Gelugpa.
 o
Ch'an (Chinese) Buddhism Ch'an was introduced to China in the
6th century CE. Zen (Japanese) Buddhism has two main
lineages:
 Rinzai Zen, which began in the 9th century and reached

Japan in the 12th century;

 Soto Zen, taken to Japan in the 8th century.
o
Pure Land Buddhism has two main Japanese branches:
 Jodo Shu (Pure Land School);
 Jodo Shinshu (True Pure Land School, often simply known

as Shin).
o
Nichiren Buddhism has its origins in the work of the Japanese
teacher Nichiren (1222-282CE).

A SHORT INTRODUCTION TO

CHRISTIANITY

Christianity, the teachings of Jesus Christ is not only

spread throughout the original region, the countries of the
Mediterranean, but today includes communities on every
continent on Earth. Christianity continues to have enormous influence on the
present world. Introduced to the UK while it was under the rule the roman
empire, Christianity has had a constant authority in the UK ever since.
Christianity is the largest and longest established of the religious traditions in
the UK, the Church of England is also the official religion and forms a major
institution in the UK constitution with a number of bishops sitting in the
house of lords.

CHRISTIAN POPULATIONS2

At the beginning of the 3rd millennium, there are reckoned to be about two
billion Christians around the world. Christian faith globally estimated about
1,999,564,000 Christians around the world in every continent of the world. In

2
UK Estimates taken from P.Weller (ed.), Religions in the UK: Directory, 2001-3, The Multi-Faith Centre,
Derby, 2001, pp.30-35; global estimates from D. Barrett, World Christian Enclyclopaedia: A Comparative
Survey of Churches and Religions, Oxford University Press, Oxford, 2000.
the UK, according to 2001 Census Christians are about 42,079,417 or 71% of
the total UK population from different ethnics groups across the UK.

BEGINNINGS OF CHRISTIANITY
 Christianity has its roots in the life and teaching of Jesus of Nazareth
within the context of the Jewish community.
 As it developed and spread, it increasingly included those of a non-
Jewish background and suffered persecution under a number of
Roman Emperors, until the conversion of the Emperor Constantine,
after which it became adopted as the official religion of the Empire.
 From the sixteenth and seventeenth centuries onwards, Christianity
developed missionary movements which, at their peak in the
nineteenth century, led to Christian Churches being established
throughout the world.
 This, in turn, laid the basis for the modern ecumenical movement
towards the unity of global Christianity in which the global profile of
Christianity has shifted to Africa and Latin America.

CENTRAL ASPECTS OF CHRISTIANITY

Creation and Salvation

 Christianity affirms that the creative intention of God is for a world

characterised by peace and unity, and that the purpose of human life
is to glorify and enjoy God and the creation.
 However, Christianity also teaches the human beings and the world in
which they live have gone fundamentally wrong. Without the
intervention of the divine, Christianity sees human beings as being
locked into a state of sin which is characterised by self-centredness.
 Through the life and teaching of Jesus, Christians believe that the
possibility of forgiveness and renewal of life has been opened up to
human beings and to the creation as a whole.
 Responding in faith to the grace of God is seen as the means of
overcoming sin and achieving the wholeness of salvation, by means of
the operation of the Holy Spirit of Jesus within the lives of believers.
 The qualities of faith, hope and love are seen as of eternal value, and
Christianity teaches that the fruits of the operation of the Spirit are:
o
love;
o
joy;
o
peace;
 o
patience;
o
kindness;
o
goodness;
o
faithfulness;
o
humility;
o
self-control.

The Person of Jesus

 Christians believe that the nature of the divine has been revealed
most clearly through the life, death, resurrection and teaching of
Jesus of Nazareth whom they believe to be the promised Messiah of
Jewish expectation.
 Jesus offered hope to the marginalised and called upon people to
repent of their sins and receive God's forgiveness, warning against the
dangers of religious self- righteousness.
 Through Jesus, Christians see the nature of the divine as being
characterised by "agape" or self-giving love.
 Christians affirm the incarnation of one God in the person of Jesus,
but also that God's activity is not restricted to the person of Jesus.
This is a conviction that is expressed in the apparently paradoxical
belief that the one God is a Trinitarian God, experienced as Creator,
Redeemer and Sustainer of all things, often referred to in terms of
Father, Son and Holy Spirit.

Scriptures, Creeds and Tradition

 The Christian scriptures, known collectively as the Bible, are central to
Christian belief and practice. Some believe them to be the literal
words of God whilst others see them as human writings informed by
the Spirit of God.
 The creeds, the most important of which are the Apostle's Creed and
the Nicene Creed, include summaries of orthodox beliefs which were
formulated in the early years of Christianity.
 For Orthodox, Roman Catholic and Anglican Christians, the teachings
of the early Church Fathers are seen as another important source of
authority.

The Church
  The Church is the community of Christian believers, formed by those
who look to God's grace for their acceptance by God and one another.
 The Church is understood as having four distinctive marks that
characterise it.
 It is:
o
one, in terms of the basic unity of all who confess Jesus as Lord;
o
holy, in terms of its belonging to the Lord and its living
accordingly;
o
Catholic, in terms of its universal inclusivity of people of all
kinds;
o
Apostolic, in terms of the continuity of its inheritance from the
first disciples.
 Baptism marks entry into the Christian Church. Among Anglican,
Roman Catholic, Reformed, and Orthodox Christians, baptism is
usually offered to babies or infants. Among Baptists, Pentecostals and
others, baptism is seen as being appropriate only for those who can
personally confess a Christian faith.
 In those traditions that baptise babies and infants, the rite of
confirmation is seen as an opportunity personally to affirm an infant
baptism, although some Churches administer instead what they
describe as "reception into membership".

Mission and Discipleship

 Christians have a commitment to spread the message of Christianity.
They understand this to be commanded by Jesus and Good News to
announce. For some Christians, this commitment is expressed in
terms of organised forms of mission activity.
 The teaching of Jesus, in his Sermon on the Mount, is central to the
form of discipleship to which Christians are called, which involves
them in trying to follow the example and pattern of Jesus in their own
lives.
 Christianity has a strong tradition of social concern. Service to the
hungry, the sick and the imprisoned is seen as being the authentic
expression of Christian commitment and believing.

DIVERSITIES IN CHRISTIANITY
 Any beliefs and practices are shared by all Christians. However, there
are also distinct teachings and organisational forms for various
 Christian traditions, the largest of which are the Roman Catholic,
Orthodox, Protestant and Pentecostal traditions.
 Following Christianity's adoption as the official religion of the Roman
Empire, the Empire began increasingly to become separated into
Eastern and Western parts which was also mirrored in the
development of differences between the Churches of the East and
West.
 A formal division opened up in 1054 leading to the development of
the Western Catholic and Eastern Orthodox forms of Christianity.
 With the Protestant Reformation, Western Christendom diversified
further into national Churches closely aligned with local rulers and
Free Churches that sought an independent congregational life
separate from the structures of the state.

Catholic
 The Catholic Church includes around half of all Christians in the world
and sees itself as directly inheriting an apostolic line of succession
from the earliest Christian leaders. It is led by the Pope.

Orthodox
 The Orthodox Churches of Christianity see themselves as being in
continuity with the undivided Church before its separation into
Eastern and Western traditions.
 Orthodox Churches are independently governed, each with their own
leaders who are bound together by their recognition of an Ecumenical
Patriatch, the Patriarch of Constantinople.

Protestants
 Protestant Churches vary considerably, and especially concerning
forms of Church organisation and government.
 They emphasise the supremacy of scriptural authority and of faith in
Jesus. They include the following denominational forms:
o
Baptist;
o
Brethren;
 o
Congregationalist;
o
Lutheran;
o
Methodist;
o
Moravian;
o
Presbyterian;
o
Reformed;
o
Salvationist.
o
Churches of the Anglican tradition see themselves as both
Reformed and Catholic. They are autonomous Churches that
look for international leadership to the Archbishop of
Canterbury.

Pentecostal
 The Pentecostal tradition emerged within the broader Protestant
tradition and additionally emphasises the possibility of contemporary
sharing the spiritual gifts and experience of the earliest Christians.
 Restorationist and House Church Movements have more recently
emerged seeking what they believe to be more biblical forms of
Church life.
 In a number of parts of the world, but especially in Africa, indigenous
forms of Christianity have developed and which are seen by many as
more authentically inculturated expressions of the Christian faith than
the traditions imparted by missionaries.

A SHORT INTRODUCTION TO

HINDUISM

Hinduism has its origins in the Indian subcontinent,

although the Hindu way of life is more often
referred to by Hindus as the Sanatana Dharma
(eternal way of life). Hinduism has no single founding figure or point of
historical origin and Hindus perceive the Sanatana Dharma to be eternal.
Although Hinduism is one of the largest religions of the world, it is
impossible to define precisely due to the enormous diversity within hindu
thought and practice. It has developed in very diverse schools of thought,
religious practice and focii of devotion.

Hinduism has been gradually introduced to the UK through visitors

and workers for centuries notably during the 1950s.the Hindu population is
mainly found in India, but is also spread throughout Asia, Africa and the
west.

HINDU POPULATIONS3

There are 811,366,00 Hindus in the world, mostly in India but also in
many other countries. In the UK, there are 400,000- 550,000 or about 1.2%
of the total UK population Hindus around the countries with different ethnic
backgrounds and mixed backgrounds. About 60% of Hindus in the UK are
Gujarati and other minor ethnics from different parts of India and other
countries.

CENTRAL ASPECTS OF HINDUISM

The Divine

Hinduism includes both monotheists and monists. The Divine can be

understood either as an impersonal Brahman (the Advaita position) or as a
Supreme Person (the Dvaita position). Hinduism also has many devas and
devis or gods and goddesses, which present aspects of the divine. Among
these are: Indra (god of rain), Surya (sun god), Chandra (moon god),
Ganesha (remover of obstacles), Yama (god of death), Sarasvati (goddess of
learning), Lakshmi (goddess of wealth), Hanuman (the ardent devotee of
Rama), Murugan (who, with Ganesha, is one of the two sons of Shiva and
Parvati).

Basic Concepts

Alongside the diversities of belief, philosophical orientation and practice

which the Hindu tradition as a whole contains, it also shares a number of
basic concepts.
 Atman, the eternal principle which animaties all life and brings
consciousness.
 Moksha, the liberation which is the ultimate goal of all beings

3
Estimates taken from P.Weller (ed.), Religions in the UK: Directory 2001-03, The Multi-Faith Centre at
the University of Derby, 2001, pp.33-35.
  Dharma, which can mean either "religion", "law", "duty" or
"righteousness", depending on the context
 Karma, which is that all actions have consequences that shape one's
destiny
 Maya, which is life in ignorance of the Sanatana Dharma (the eternal
truth)
 The Four Aims and Pathways

Hinduism sees human life in terms of four purusharthas or aims. These are:
 dharma, which is concerned with religious life
 artha, which is concerned with economic development
 kama, which is an appropriate gratification of the senses
 moksha, which is liberation from the cycle of birth and death

Hinduism also traditionally teaches that the spiritual life has four main
pathways:
 karma yoga, which is the way of action
 jnana yoga, which is the way of knowledge
 raja yoga, which is the way of self-control
 bhakti yoga, which is the way of devotion

The Four Ashramas and Varnas

Hindu life is structured by what is known as Varnashrama Dharma, which is

concerned with an understanding of one's personal and social roles within the
totality of life. The four Ashramas are seen in ideal terms as the four stages
through which a maturing human life should pass. Whilst in contemporary
life it is not often lived precisely in these terms, its broad outlines remain a
powerful influence upon the Hindu perception of life. The ashramas are those
of the: brahmacharin, or celibate student, grihastha/grihini, or householder,
vanaprastha, or stage of retirement from society (traditionally into the forest),
sannyasin, or renunciant who breaks all social ties

The Four Varnas are traditionally seen as complementary in terms of both

status and responsibility. Some Hindus see these in primarily hereditary
terms, whilst others see them as more qualitative differences. The traditional
varnas consist of:
 Brahmins, comprising the intelligentsia and priests
 Kshatriyas, comprising administrators and the military
  Vaishyas, comprising the generators and distributors of material
wealth
 Sudras, comprising labourers and service workers.
 Jatis
 Associated with the broad, ideal classes of the four varnas, are many
thousands of groups known as jatis, many of which are linked with
traditional occupational groups.

The Scriptures

There are two broad groupings of scriptures. The first group of sacred
writings is known as the shruti (that which is heard) and the second is the
smriti (that which is remembered). Some Hindus believe that the shruti and
the smriti are on the same level, whilst the majority view is that the shruti are
the more authoritative. The shruti include the four Vedas which are said,
originally, to have been transmitted orally for many years before they were
written down. The Four Vedas are the:
 Rig Veda, containing mantras for use in worship
 Sama Veda, containing sung mantras
 Yajur Veda, also containing mantras, and instructions concerning
worship the Atharva Veda, containing mantras to be used in various
other ways

Each of the Vedas has four parts:

 the Samhitas, concerned with recitation
 the Brahmanas, concerned with ritual and sacrifice
 the Aranyakas, concerned with the role of Vedic rituals in the cosmos
 the Upanishads, concerned with the knowledge necessary for self-
realisation

The Itihasas, or stories, contain the two famous epics of the Ramayana and
the Mahabharata.
 The Ramayana tells the story of how King Rama fought against Ravana
and the forces of evil. Rama and his wife Sita are, for many Hindus,
models of right living.
 The Mahabharata incorporates the Bhagavad Gita, or Song of the
Blessed Lord, which is the record of a discourse between Krishna and
Prince Arjuna and has become a centrally important scripture for
many contemporary Hindus because of its teachings about dharma.
There are also, in addition, a range of other texts, including the Dharma
Shastras, or law books and the Prasthana-vakyas, a range of literature which
include, for example, the esoteric Tantras.

DIVERSITY WITHIN HINDUISM

Philosophical Systems

In classical Hinduism, there are six Darshanas or systems of Hindu

philosophy, each of which focuses upon particular aspects of knowledge.
These are the:
 Mimamsa, which focuses upon action with responsibility
 Nyaya, which focuses upon logic
 Vaisheshika, which is concerned with analysing matter and its
structure
 Samkhya, which is concerned with how matter functions
 Yoga, which offers training for the body and the mind
 Vedanta, which is concerned with ultimate reality and spiritual
knowledge
 The Vedanta, literally meaning "the conclusion of all knowledge", is
the most predominant among contemporary Hindus. It is, however,
found in two main forms - the dvaita (dualist) and the advaita
(monist).
 Dvaita is a monotheistic understanding of the nature of the divine,
seen in terms of an unlimited supreme personality, in which the
divine and the human soul are seen as distinct even though they
might enter into union.
 Advaita is a monistic understanding in which there is no ultimate
difference between the divine, understood as Brahman, and the
human soul. Realisation of the identity between God and the soul that
brings about liberation.
 Brahman is seen to have been manifested in many different times and
places.

Among its various schools of thought, the Vedanta encompasses a range of

emphases, including: Advaita Vedanta, Vishishta-Advaita, Navya Vishishta-
Advaita, Shuddha-Dvaita, Dvaita-Advaita, Shuddha-Advaita, Achintya-
Bhedha-Abheda, Shaiva Siddhanta, Sampradayas
In devotional practice, Hindus focus upon ishta - devata, their chosen deity.
This focus of devotion is often associated with a particular sampradaya or
movement.
 Vaishnavas worship Vishnu in terms of the Dvaita understanding
 Shaivas worship Shiva
 Shaktas worship Shakti or Durga/Parvati/the Goddess
 Swaminaryans build upon the teaching of Sahajananda Swami
 Pushtimargis follow the teachings of Vallabha and worship Krishna
 Krishna Consciousness follows the teachings of A C Bhaktivedanta
Swami Prabhupada
 Arya Samajis devotees follow the teachings of Swami Dayananda
Saraswati
 There are many other groups and movements which have been
informed by Hindu philosophy and practice, such as the Divine Life
Society and the Transcendental Meditation movement.
 A SHORT INTRODUCTION TO

ISLAM

Islam is the second largest religion in the world

founded by the prophet Muhammad (PBUH) a
messenger of Allah (God), he was born in about
570 AD in Mecca, in modern day Saudi Arabia. Islam is a continuation of the
religion, revealed by God to all the Prophets before Muhammad. Muslims
are those who accept the Supreme Power of God and submit and surrender
completely to him. There are several different groups of Muslims, but all of
them, in every country and community, regard their faith as a bond between
them, and as a major part of their identity.

Islam was introduced to the UK in the early 19th Century when Muslim
seamen and traders from the Middle East and the Indian subcontinent began
to settle around major ports. Muslim population increased significantly with
the arrival in the 1950s of workers from Indo-Pakistani subcontinent after the
second World War. Followed by the newly independent African states and
other ethnic Asian Muslims migrated to the UK.

MUSLIM POPULATIONS4

Muslims are an estimated about 1,188,243,000 worldwide in different

countries and continents. The 2001 census recorded 1,591,000 Muslims in
the UK, around 2.7% of the population. According to Census, Asian ethnics
are over 73% and others are white, black and mixed ethnics. The largest
group is the Indo-Pakistan followed by other ethnic minorities from different
parts of Asia and other countries.

BEGINNINGS OF ISLAM :
 Over a period of twenty three years, from the age of forty, the Prophet
Muhammad (570- 632CE) is believed by Muslims to have received a series of
revelations from God through the Angel Jibreel (Gabriel).

4
Estimates taken from P.Weller (ed.), Religions in the UK: Directory 2001-03, The Multi-Faith Centre at
the University of Derby, 2001, pp.33-35.
 The founding event of the Muslim community or 'Ummah, was
Muhammad's 622CE five hundred kilometer migration, or Hijra, from Makka
in Arabia to Madina. This marks the beginning of the Muslim dating system,
"A.H." (after Hijra). From Arabia, Islam spread into the Indian sub-continent,
Africa and Europe, growing especially strongly in India during the Moghul
empire (1516-1707CE).
 From India, Islam spread to Malaysia, Indonesia, the Philippines and
beyond.

CENTRAL ASPECTS OF ISLAM

Revelation
 Islam is based on a belief in revealed truth. The revelations through
Muhammad are not seen by Muslims as instituting a new faith. Muslims
therefore affirm belief in the Torah of Moses and the Injil, or Gospel, of
Jesus.
 Muhammad is seen as the "seal" of the prophetic succession, bringing a

revelation in the Arabic language which both called people back to the
original teachings of the previous prophets and fulfilled them.
 The core of Islam's revealed message is seen as "submission" to God.

Islam has seven fundamental beliefs, as follows:

 the oneness of God
 the books revealed by God
 the prophets
 the angels
 the Day of Judgement
 life after death
 the omnipotence of God
 The Qur'an

 The Qur'an is seen as a "miracle" and "sign" of God, containing the actual
words of God. As the language in which it was revealed, Arabic is seen as
very important for understanding its real meaning.
 The opening "surah" or chapter of the Qur'an, called the Fatiha, is seen

as providing a summary of Islam. It reads: "In the name of Allah, the

Merciful, the Compassionate. Praise to God, Lord of the Worlds, the
Merciful, the Compassionate, King of the Day of Judgement. You alone we
worship, you alone we beseech. Lead us in the straight path, the path of
those upon whom is your grace, not of those upon whom is your wrath, nor
of those who have gone astray."
Shari`ah

The Shari`ah (law) offers an integrated source of guidance for the daily life of
Muslims. Together with the Qur'an, it has three other sources:
 The Sunna as model example of the Prophet's life.
 The Hadith, which are collections of recognised traditions recording
Muhammad's words and actions, together with those of his companions.
 Ijma, which is the process of attaining consensus in relation to the

interpretation and application of Shari`ah where it might otherwise be

unclear.
 Ijtihad (the Sunni term) or `Aql (the Shi`a term) which refers to the use of

reason. One form of this is Qiyas, or analogy. However, many Sunni Muslims
argue that, in the tenth century CE, "the gates of ijtihad" became closed

The Five Pillars

The essentials of Muslim practice are set out in what are known as the "Five
Pillars of Islam". These are:
 Shahadah, the declaration that there is no god except God and that
Muhammad is his messenger.
 Salat, which is prescribed prayer conducted five times daily. These are:
 Fajr, at dawn
 Zuhr, at midday
 Asr, in the afternoon
 Maghrib, after sunset
 Isha, in the night
 Zakat, which is a contribution to the needy consisting of two and a half

per cent of the total of an individual's annual income and savings (an
additional contribution, known as Sadaqa al-Fitr, is expected during the
month of Ramadan, once fasting is finished.
 Ramadan, which is a month of spiritual dedication embodied in

abstaining from food, drink and sexual intercourse from before dawn until
after sunset.
 Hajj, a pilgrimage to Makka, required once in a lifetime of those Muslims

who can afford it. It includes a visit to the Ka`bah (the House of God) and
involvement in a range of rituals in the neighbourhood of Makka.
DIVERSITY WITHIN ISLAM

Sunni
 90% of the Muslims of world are Sunnis. The name Sunni relates to the
"sunna" of Islamic law, and "Sunnis" therefore see themselves as ones who
"adhere to the sunna".
 The Caliphate (vice-regency) was established to lead the Muslim

community following the death of Muhammad.

 Sunni Muslims recognise Abu Bakr, `Umar, `Uthman and `Ali as al-khulafa

ar-rashidun (the rightly guided Caliphs).

 The Umayyad (661-750CE) dynasty (centred upon contemporary Syria)

was followed by the Abbasid dynasty (centred upon Baghdad), but with a
rival, second Umayyad dynasty being founded in Cordoba in Spain from
929CE.
 This was followed by the Fatimid dynasty from 969CE, which was based

in Cairo and survived into contemporary times with the Ottoman Empire.
 Among Sunni Muslims four recognised madhahib or madhhabs (schools

of law for applying the common usul al-fiqh or principles of Islamic

jurisprudence) can be found. These recognise each another as authentically
Islamic. They are:
o
The Hanafi predominates in India and the majority of the former
Ottoman Empire, and can also be found in Egypt.
o
The Maliki predominates in West Africa and the Arab West, and can
also be found in Egypt.
o
The Shafi`i predominates in Indonesia, Malaysia and the Philippines,
and is also important in Egypt.
o
The Hanbali is found in Saudi Arabia and Qatar.

The Shi`a tradition emerged from those early Muslims who argued against
Abu Bakr and for `Ali ibn Abi Talib's appointment as the Prophet's successor.
The word "Shi`ite" comes from "shiat `Ali", meaning "the follower of `Ali".
 A series of disputes and wars developed until Husayn, who tried to lead a
revolt to reinstate what he saw as the legitimacy of the Caliphate, was killed
by the armies of the Caliph Yazid in the Battle of Karbala.
 Husayn is seen as a model in the struggle against injustice and his death

informed the distinctive motifs of suffering and persecution which can now
be found in the Shi`a tradition.
 The descendants of `Ali are seen as having special leadership roles. They
are seen as Imams or Hujjah (Proofs of God), and are believed to be chosen
by God to interpret the Qur`an and guide the community.
 The Shi`a tradition also includes a number of schools, based on

differences concerning the succession of Imams following Ali.

 Twelvers (or `Ithna Asherites) are the majority grouping, who believe in a

succession of twelve Imams. The last of these is believed to be still alive,

although last seen in 873CE. He is thought to be waiting to appear as the
Mahdi (Guided One).
 The Seveners. The Ismailis are known as this because, following the first

six Imams, they then affirm the Imamship of sixth Imam's eldest son. The
Ismailis include Agha Khanis or Nizaris, who understand the Aga Khan to be
their living Imam who will be succeeded by a member of his family.

Tasawwuf

Tasawwuf or Sufism is the mystical strand of Islam with which both some
Sunni and Shi`ia Muslims identify. It is thought to derive from the Arabic
word "suf", meaning wool.
 Sufism emphasises the inner aspects of Islam as well as the external
aspects based upon Shari`ah. It find organisational expression in a range of
Sufi Orders, each of which are led by shaykhs or pirs and are linked by lines
of spiritual initiation known as sisilahs. These Orders include the:
 Naqshbandi
 Chishti
 Suhrawardi
 A SHORT INTRODUCTION TO

JAINISM

Jainism is one of the ancient religions of

India. Jain means those who overcome and
is known as Tirthankara. Its origin is hard to trace back.
However, the recent 24th Jina known as Mahavira or
Vardhamana’s lived 2500 years ago and whose life and works
can be traced back was also a contemporary of the buddha.
Jainism was introduced to the UK during the 1950s from
India and 1970s from East African countries.

JAIN POPULATIONS
5

Jains are estimated about 4,218,000 around world. In the UK, according to
2001 Census there are about 25,000-30,000 Jains across the UK. Jains in
the UK are mainly from Gujarat and Rajasthan in India.

THE BEGINNINGS OF JAINISM

 Jainism originated in India, although its time of origin cannot be
determined.

5
Estimates taken from P. Weller (ed.), Religions in the UK: Directory 2001-03, The Multi-Faith Centre at
the University of Derby, 2001, pp.33-35.
 The word Jain derives from the title "Jina", meaning spiritual victor. This
title, or that of Tirthankara (Ford-maker), was given to a succession of
teachers who, through their own spiritual struggle, are believed attained
kevalajnana or omniscience.
 In the present cycle of the cosmos, Jains believe that there have been
twenty-four Tirthankaras. Tirthankaras help others to cross over the
floods of samsara (the cycle of birth and death).
 Jains acknowledge Vardhamana (believed to have been born in 599BCE
in contemporary Bihar, India), usually known by his title of Mahavira or
Great Hero, as the twenty-fourth Tirthankara.
 At the age of thirty Mahavira began a spiritual quest which, twelve years
later, resulted in his attainment of kevalajnana and the founding of the
fourfold order of sadhus (monks) and sadhvis (nuns), shravakas (laymen)
and shravikas (laywomen).

CENTRAL ASPECTS OF JAINISM

Significance of Life
 Jainism does not believe in a creator god, but views everything as eternal
and beginningless, with change being only an appearance.
 Jainism holds to the perspective of anekantavada or the multi-faceted
nature of reality, in which the taking of an holistic view is advocated even
when things are apparently in opposition to one another.
 Life is seen as a hierarchy of being from plant life through to human
beings, "hell beings" and "heavenly beings" and it is categorised
according to the number of senses possessed by jivas or atmas (sentient
beings or souls).
 Jivas are distinguished from everything else that exists through their
possession of consciousness.

Karma and Moksha

 The principle of Karma teaches that the body inhibited by a soul in its
next life is determined primarily by the soul's present actions and the
volitions which inform them.
 Jainism teaches that the human state is the only one from which moksha
(release from the cycle of birth and death) is possible.
 In Jain understanding, all actions that are chosen attract quantities of
eight different forms of subtle karmic matter.
 This accumulated matter is believed to diminish the soul's capacity for
jnana (knowledge) and sukha (the experience of happiness).
 The Three Jewels offer a graduated pathway towards moksha which both
laypeople and mendicants can follow according to their vows. They are:
 right faith
 right knowledge
 right conduct
 Over many lifetimes, emancipation from destructive karmic matter can
be achieved by one who then becomes known as an arhat (worthy of
worship) or a kevalin (one who has attained omniscience), and on birth
reaches the summit of the universe as a Siddha (Perfected Being).

Ethics
 Ahimsa, or non-violence, is the central teaching of Jainism. It leads to
avoiding all harm, including mental harm, to even the smallest being.
 The anuvratas (five life-long minor vows) provide the framework for lay
Jains who aspire to live according to this principle. These include:
 ahimsa (non-harming)
 satya (truthfulness)
 asteya (not stealing)
 brahmacharya (abstinence from sexual activity outside marriage)
 aparigraha (keeping possessions within limits)
 The path to true emancipation is believed to begin with renunciation of
the household in order to become a sadhu (monk) or sadhvi (nun). This is
marked by taking the mahavratas (the great vows) which are stricter
applications of the principles of the anuvratas.
 Jains offer puja (worship) at their home three times daily, before dawn,
at sunset and, at night. The most important mantra used is the Panca-
namaskara-mantra which states: "I pay homage to the Arhats (the living
omniscient beings), Siddhas (the perfected beings), Acharyas (the Jain
mendicant leaders), Upadhyayas (Jain mendicant teachers) and the
Sadhus (all other Jain ascetics)".


Scriptures
 Jain scriptures are composed of around sixty texts, known as the Shruta,
Agamas or Siddhanta (doctrine) which incorporate the teachings of
Mahavira and other Tirthankaras, with the majority of the texts being
written in the ancient language of Ardhamagadhi:
 o
The Purvas are believed to include oral traditions of the previous
Tirthankaras. Digambara Jains see some of this material as the basis for
the Shat Khanda-Agama (the Scripture in Six Parts), whilst Shvetambara
Jains believe this material to have been lost.
o
The Angas are traditionally held by the Digambaras to have twelve
books, based on the teachings of Mahavira, but which are no longer
available in their original form.
o
The Angabahya is a collection of later, subsidiary texts, which mainly
develop material found in the Angas.
o
There are also other texts, such as the Tattvartha Sutra, which is seen
by contemporary Jains as summarising the key features of Jain teaching
and as providing the basis for contemporary Jain education.

DIVERSITY IN JAINISM
 The Shvetambara and the Digambara are the names of the two main
monastic traditions in Jainism which are also used in respect of their lay
followers. The distinction between these groups emerged in the third
and fifth centuries CE.
 Shvetambara
 The majority of Jains, including around 2,500 monks and 5,000 nuns in
India, are Shvetambara (white-robed). Monks and nuns in this tradition
wear three pieces of white clothing and also have a set of begging bowls
and a rajoharana (small woollen whisk-broom) used to avoid harming
insects.
 The Shvetambara include groups such as the Sthanakvasis, as well as the
Terapanthis who are a sub-group of the Sthanakvasis, and are
characterised by the wearing of a muhpatti (piece of cloth) over their
mouths to avoid harming even with the tiniest living beings in the air.
Digambara
 Digambara (meaning "sky-clad") monks have no property, although they
can carry a whisk-broom of peacock-feathers and a gourd for water to
wash with. Digambara nuns wear a white sari.
 There are only a few hundred Digambara monks and nuns in India and
the practical leadership of the community draws upon the work of lay
scholars and advanced laymen.
 A SHORT INTRODUCTION TO

JUDAISM

Judaism is the religion of the Jewish people

and distinguished as the religion of the
biblical. Its basis of institutions developed by the councils of
sages held first in Yavneh and then in Usha was the outlook
of the Pharisees. In the UK, Jewish people have been present
for many centuries and major migration between 1881 and
1914 grew the population significantly. There are both
Sephardi and Ashkenazi group of Jews living in the UK.

JEWISH POPULATIONS
6

6
Estimates taken from P. Weller (ed.), Religions in the UK: Directory 2001-03, The Multi-Faith Centre at
the University of Derby, 2001, pp. 33-35
Global: c. 14,434,000 UK: c. 283,000.

BEGINNINGS OF JUDAISM
 The historical roots of Judaism are traced by Jews to a Brit, or covenant,
through which God is believed to have formed a permanent relationship
with the community.
 This was first of all through Abraham, who is seen as the patriarch of the
Jewish people, and then through the giving at Mount Sinai of the Torah,
or law, to Moses.
 The Exodus of the Hebrew people from slavery in Egypt is seen as
constituitive of the Jewish people who, following this and the receipt of
the Torah, conquered the land of Canaan which they believed was a land
promised to them by God.
 Following their establishment in the Promised Land and the building of a
Temple as a focus of worship in Jerusalem, the Jewish experience
became one of exile.
 Initially, there was the 586BCE Babylonian conquest and exile and later,
after the restoration of a Jewish kingdom and the rebuilding of the
Temple, the destruction of the Temple by the Roman Empire in 70 CE,
leading to a further diaspora or dispersion of the people.
 By the twentieth century there were Jewish communities in many
countries throughout the world. But in 1948, following the Holocaust of
European Jewry, the modern State of Israel was founded and once more
became a central focus of Jewish life.

CENTRAL ASPECTS OF JUDAISM

Torah and Halakah

 Judaism is rooted in the Torah which contains 613 commandments or
mitzvot which are seen as the revelation of God and the basis of the
covenantal relationship between God and the people, leading to a
community life centred upon the interpretation and practice of the
Halakhah (Jewish law).
 For male Jewish babies, this covenantal relationship is initially signified
by the rite of circumcision. At the age of thirteen there is the Barmitzvah
(son of commandment) ceremony in which a young adult becomes a fully
responsible member of the community.
 In Progressive Judaism this has been paralleled by the introduction of
Batmitzvah (daughter of commandment ceremony) ceremony for
females.
 To remind Jews of the centrality of the Torah, Jewish homes have on
their doorframes a mezuzah or parchment scroll in a small hollow box,
which contains the first paragraphs of the Shema, or basic prayer of
Jewish belief.

Scriptures
 The Torah consists of the five books of Moses:
o
Genesis
o
Exodus
o
Leviticus
o
Numbers
o
Deuteronomy
 The Jewish scriptures also include the books, known as the Nevi'im, of
the prophets such as Isaiah, Jeremiah, Ezekiel and others; historical
books such as Joshua, Judges, Samuel and Kings; other texts like Ruth and
Esther, known as the Ketuvim; and also the Psalms, Proverbs and Song of
Songs.

Talmud
 The tradition is seen as a living one, the interpretation and application of
which is collected in the Talmud, which is organised into two parts, the
Mishnah and the Gemara and Orthodox Jews believe this tradition which
includes oral material originally also revealed at Sinai.
 The Mishnah comprises six sedarim, or orders:
 zera'im, which contains prayers and agricultural laws
 mo'ed, which treats matters concerned with the Shabbat and
festivals
 nashim, which covers marital and divorce laws
 nezikin, which is a book of civil and criminal law
 kodashim, which contains the laws of sacrifice and Temple ritual
 tohorot, which contains laws on personal and religious purity.
 The Gemara comments on, and discusses, the Mishnah. The legal
material in the Talmud is known as Halakhah, whilst the non-legal
materials are known as the Aggadah.
Midrash
 Following the destruction of the Temple in 70CE, a rabbinic form of
Judaim developed. Midrash is rabbinic teaching on the Bible, some of which
may date from 400-500CE, but which in later collections reflects
considerable development of the tradition.

Ethical Monotheism
 Judaism is a monotheistic religion in which the oneness and
righteousness of God is proclaimed.
 As a consequence, the tradition has a strong emphasis on peace and
justice and Jews have looked forwards to the promise of God's kingdom
being established on earth, a conviction that has traditionally been
conneced with belief in a coming Mashiach or Messiah.

The Land
 There has always been a strong connection between Judaism and the
Land of Israel. Even when much of the physicality of that connection was
broken by exile, it remained a focus of hope and longing.
 For many Jewish people this is expressed today in some form of
Zionism, which is understood within the Jewish community as a movement
to end centuries of exile.
 However, some Haredim (or Ultra-Orthodox) distinguish between the
state of Israel and the Land on the basis that a secular state cannot be
religiously significant.

Shabbat and Kashrut

 The weekly Shabbat, or Sabbath, is at the heart of Jewish individual
and corporate life. In its abstainance from work, it reflects the seventh day
of creation in which God is said to have rested from creating the world.
 The interpretation of what work entails varies within Judaism, but
among all it is intended to be a time of shared joy.
Another permeative dimension of Jewish life is its food regulations, in terms
of what is kosher (permitted) or treif (forbidden).

DIVERSITES IN JUDAISM
 Communal belonging is an important part of Jewish identity and
anyone born of a Jewsh mother, or anyone who has converted to Judaism, is
traditionally understood to be Jewish. Nevertheless, there are diversities
within the religious traditions of the Jewish community.

Orthodox Judaism

The Orthodox see the Torah and the Talmud as containing God's literal words
which must be applied equally in all times and place. Orthodoxy includes:
 Hasidim, who originated with followers of the teachings of Israel ben
Eliezer
 Haredim, sometimes refered to by others as Ultra-Orthodox

Progressive
 Progressive Jews believe in the divine inspiration of the Torah but
also, since it was recorded by human beings in a particular time and space,
that it is necessary to reinterpret it in changing times and conditions.
 Progressive Judaism includes
o
Reform Judaism, established in early nineteenth century.
o
Liberal Judaism, originally an historical offshoot of the Reform
movement

Conservative

Conservative Jews wish to remain strongly committed to the Halakhah whilst

accepting the inevitability of its contextualised application.

A SHORT INTRODUCTION TO

ZOROASTRIANISM

Zoroastrian is the religion of the followers of

the Iranian prophet Zoroaster.
ZOROASTRIAN POPULATIONS7

Global: c. 2,544,000 UK: c. 5,000-10,000

THE BEGINNINGS OF ZOROASTRIANISM

 The word Zoroastrianism is derived from the name of Zoroaster, the
Greek form of the prophet Zarathushtra's name. Zoroastrianism is also
known as Zarathushtrianism and as Mazdayasni Zarthushti/ Zartoshti.
 The founder of Zoroastrianism was the prophet Zarathushtra who lived in

North Eastern Iran, according to some in the community around 6,000BCE,

whilst other Zoroastrians and many external academics argue for a period
around 1,200BCE.
 Zarathushtra was a zaotar, or priest, within his country's traditional

religion. But at the age of thirty he received a vision which led to his
proclamation of a prophetic message based on ethical imperatives and
experiential religion.
 Zoroastrianism became the religion of the Iranian empires of the

Achaemenids (559-331BCE), the Parthians (mid second century BCE - 224CE)

and the Sasanians (224-652CE).

CENTRAL ASPECTS OF ZOROASTRIANISM

The Divine
 Zarathushtra proclaimed the worship of Ahura Mazda (the Wise Lord or
the Lord of Wisdom) who is believed to have created a good world
consisting of seven elements of creation: the sky, waters, earth, plants,
cattle, humans, and fire.
 Because fire (Atar or Adur/Adar) is used in many Zoroastrian ceremonies,

some people have erroneously described Zoroastrians as "fire worshippers".

However, fire is not worshipped, but is seen as sacred force which is the
source of all energy and the symbol of truth and righteousness.

The Creation

Zoroastrians believe the elements of creation to be guarded by the Amesha

Spentas (Bounteous Immortals), who are, as follows:
7
Estimates taken from P. Weller (ed.), Religions in the UK: Directory 2001-03, The Multi-Faith Centre at
the University of Derby, 2001, pp.33-35.
 o
Vohu Manah or Bahman (Good Mind), the guardian of cattle
o
Asha Vahishta or Ardibehesht (Best Order/Truth and Righteousness),
the guardian of fire
o
Kshathra Vairya or Shahrevar (Divine Kingdom/ Dominion), the
guardian of sky
o
Spenta Armaiti or Aspandarmad (Bounteous Devotion), the guardian
of earth
o
Haurvatat or Khordad (Wholeness), the guardian of water
o
Ameretat or Amardad (Immortality), the guardian of plants.
o
The Amesha Spentas, in turn, brought forth the yazatas or Adorable
Ones, three or four of which assist each of the Amesha Spentas in
guarding the well-being of the seven good creations.
o
Evil is seen as the work of Angra Mainyu (the Destructive Spirit) which
is characterised by the operation of anger, greed, jealousy and
destruction in the world.
o
Classical Zoroastrian belief awaited the coming the Saoshyant
(Saviour) to raise the dead ready for judgement, following which the
world would return to its original perfection. This is known by
Zoroastrians as the Frasho-keriti (Making Wonderful). Initiation
o
The initiation ceremony for the children of Zoroastrian parents is
known as Navjote (Gujarati meaning "new birth") or Sedreh-Pushi (Farsi
meaning "wearing sedreh") which usually takes place prior to puberty,
between the age of seven and eleven.
o
Those who are initiated are given the sudreh, which is a sacred shirt,
worn to symbolise purity and vohumanah or good purpose; and the
kushti or koshti, a sacred cord which is worn over the sudreh. Both are
seen as protection in the struggle against evil.

Ethics
 Ahura Mazda is seen as the source of asha (truth, righteousness, order,
justice) and vohu manah (good mind) and Zarathushtra called people to live
by a tripartite ethic, consisting of:
 humata (good thoughts)
 hukhta (good words)
 hvarshta (good deeds)
 Human beings are called upon to participate in the life of the creation

which is seen as fundamentally good. They are seen as having freedom in,
and accountability for, their actions in this life, and thus as contributors to
the cosmic struggle between good and evil.
Worship
 The Fravarane is a key prayer of Zoroastrianism and commences with the
words: "Come to my aid, O Mazda! I profess myself a worshipper of Mazda, I
am a Zoroastrian worshipper of Mazda."
 For regular devotions, the day is divided into five Gah or Geh (times), as

follows:
 Havan (from sunrise to noon)
 Rapithwan (from noon till 3.00pm)
 Uziren (from 3.00pm to sunset)
 Aiwisruthrem (from sunset to midnight)
 Ushahen (from midnight to sunrise).

Scriptures
 The main Zoroastrian scriptures are known as the Avesta. This is based
on an orally transmitted tradition eventually written down in the fifth or
sixth century CE, which exists today exist as only about a quarter of their
original material.
 The Avesta has five parts:
 The Yasna Includes seventeen Gathas, or hymns of Zarathushtra.
 The Yashts Compositions addressed to the yazatas/yazads.
 The Vendidad (or Videvdat) A book of rules and laws.
 The Visperad Supplements the Yasna and is used in the gahanbar

festivals of Zoroastrianism which celebrate the powers of creation.

 The Khordeh Avesta An extract from the Avesta.

DIVERSITY IN ZOROASTRIANISM
 The Parsis or Parsees settled in Gujarat, in India, from 936CE onwards,
following the Arab conquest of parts of north-eastern Iran.
 Whilst the basic tenets of Zoroastrianism are shared among both Iranian

Zoroastrians and Parsis, some differences of both practice and

interpretation have also developed as, for example, in respect of the
Zoroastrian religious calendar and festivals.
 The Buddhavihara Temple, Kings Bromley

The Buddhavihara Temple Kings Bromley is - a registered charitable

organization since 2000 under the name of The Thai British Buddhist Trust -

supporting the work of the Buddhist monks working as a fully volunteers

their lives to community for both Thai and British over decades under the

leadership of Ven. Phrakru Panyasuddhammawithet or known as Ajahn Dr.

Laow Panyasiri. The Temple was started in Aston Birmingham and

introduces Thai traditions; Songran – Thai new year and Thai Loy Krathong

Festival for many years in Birmingham

Over the many years of contribution to both Thai and British people

in different areas, the temple dramatically progressed and well-known to

cross the country. The good progress is being made in 2006 and the temple

has purchased a new property in Staffordshire, and officially moved to the

new venue in Kings Bromley in 2007, all monks are invited to continue their

voluntary work in the new temple. There are 7 Buddhist monks are living as

a missionary monk.

The purchase involves a great deal of financial commitment on the

part of the Temple Trust. The Trustees hope that our friends and supporters

will help us by considering in which ways they would like to help out with

this massive project.

 วั ด พุ ท ธวิ ห าร คิ ง ส์ บรอมลี่
การทางานของพระมหาเหลา ปั ญ ญาสิ ริ เป็ น ที่ รู้ จั ก ของคนไทย
แ ล ะ ค น อั ง ก ฤ ษ เ ป็ น อ ย่ า ง ดี จึ ง ส า ม า ร ถ ร ว บ ร ว ม ส ม า ชิ ก แ ล ะ
ผู้ ส นั บ สนุ น การจั ด ซื้ อ วั ด ได้ โ ดยไม่ มี ห นี้ กั บ ทางธนาคารแต่ อ ย่ า งใด
คณะกรรมการมู ล นิ ธิ วั ด พุ ท ธศาสนาไทย–อั ง กฤษได้ ล งมติ ว่ า ควรจะ
ใ ห้ เ ป็ น วั ด มี ส ั ง กั ด อ ย่ า ง เ ป็ น ท า ง ก า ร โ ด ย เ ห็ น ว่ า พ ร ะ ม ห า เ ห ล า
ปั ญ ญาสิ ริ เป็ น พระสงฆ์ จ ากสานั ก วั ด มหาธาตุ ฯ กรุ ง เทพมหานคร จึ ง
ไ ด้ ท า ห นั ง สื อ ข อ ขึ ้ น เ ป็ น ส า ข า ข อ ง วั ด ม ห า ธ า ตุ ฯ เ มื ่ อ วั น ที ่ ๒ ๓
ธ ัน ว า ค ม ๒ ๕ ๔ ๓ แ ล ะ อ ธ ิบ ด ีส ง ฆ ์ว ัด ม ห า ธ า ต ุฯ ไ ด ้ป ร ะ ช ุม
คณะกรรมการสงฆ์ เพื่ อ พิ จ ารณารั บ ไว้ เ ป็ น สาขาของวั ด มหาธาตุ ฯ
ตั้ ง แต่ วั น ที่ ๒๐ มี น าคม ๒๕๔๔ เป็ น ต้ น มา

วั ต ถุ ป ระสงค์ ใ นการสร้ า งวั ด

๑. เพื่ อ เป็ น ศู น ย์ เ ผยแผ่ พ ระพุ ท ธศาสนาในด้ า นปริ ยั ติ แ ละปฏิ บั ติ
๒. เพื่ อ เป็ น ศู น ย์ ร วมของชาวไทยในประเทศอั ง กฤษ
๓. เพื่ อ ประสานงานระหว่ า งกลุ่ ม ชาวพุ ท ธในอั ง กฤษและยุ โ รป
๔. เพื่ อ เผยแพร่ แ ละส่ ง เสริ ม ศิ ล ปะ วั ฒ นธรรม และประเพณี ไ ทยใน
ประเทศอั ง กฤษ
 สถานภาพวั ด ในปั จ จุ บั น
วั ด พุ ท ธวิ ห ารแอสตั น ได้ ย้ า ยจากเลขที่ 5 Hampton
Road, Aston, Birmingham, B6 6AN เข้ า มาอยู่
ณ หมู่ บ้ า น Kings Bromley, Eastfields House,
Alrewas Road, Burton on Trent,
Staffordshire DE13 7HR อย่ า งเป็ น ทางการเมื่ อ วั น ที่
8 กุ ม ภาพั น ธ์ 2550 เนื่ อ งจากวั ด แห่ ง เดิ ม นั้ น ไม่ มี ส ถานที่ เ พี ย งพอแก่
การปฏิ บั ติ ศ าสนกิ จ เช่ น สถานที่ จ อดรถ ห้ อ งนอนของผู้ เ ข้ า มาพั ก
และปฏิ บั ติ ธ รรม ห้ อ งสวดมนต์ และลานวั ด ในการจั ด งานพิ ธี ต่ า ง ๆ
เป็ น ต้ น

ด้ ว ยเหตุ ผ ลดั ง กล่ า วเหล่ า นี้ พระครู ปั ญ ญาสุ ธ รรมวิ เ ทศ (ดร.

พระมหาเหลา ปั ญ ญาสิ ริ ) พร้ อ มคณะกรรมการ และญาติ โ ยมที่
ปรึ ก ษ าหล ายท่ า น จึ ง ได้ ต ั ด สิ น ใจ ซื ้ อ บ้ า นพร้ อ มที ่ ด ิ น ณ ห มู ่ บ ้ า น
Kings Bromley แห่ ง นี้ ด้ ว ยราคาที่ ค่ อ นข้ า งแพงแต่ ก็ อ ยู่ ใ น
สภาพที่ ดี และหลายคนพอใจในบ้ า นแห่ ง นี้ เพราะเป็ น สถานที่ ส งบ

For more info:

www.watthaiuk.com/www.watthainet.com