Dear Members,David's Book : The Prayers
[By Dr. David N. Snyder]Bhagavad-Gita 11:19-21 of the Hindu Tradition
You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and
the sun and moon are your eyes. I see you with blazing fire coming forth from your mouth,
burning this entire universe by your own radiance. Although you are one, you spread throughout
the sky and the planets and all space between. O great one, seeing this wondrous and terrible
form, all the planetary systems are perturbed. All the hosts of demigods are surrendering
before You and entering into You. Some of them, very much afraid, are offering prayers with
folded hands. Hosts of great sages and perfected beings, crying, All peace, are praying to You
by singing the Vedic hymns.Chief Seattle, of a Traditional Tribal Religion
The earth is our mother. Whatever befalls the earth befalls the sons and daughters of the earth.
This we know. All things are connected like the blood which unites one family.
We did not weave the web of life, we are merely a strand in it. Whatever we do to the web we
do to ourselves.Jesus from the Gospel of Thomas verses 70 and 77
Jesus said, If you bring forth what is within you, what you bring forth will save you. If you do not
bring forth what is within you, what you do not bring forth will destroy you. Jesus said, I am the
light that is over all things. I am all: From me all has come forth, and to me all has reached.
Split a piece of wood; I am there. Lift up the stone, and you will find me there.Rumi, the Sufi poet representing Islam
The whole world lives within a safeguarding, fish inside waves, birds help in the sky, the
elephant, the wolf, the lion as he hunts, the dragon, the ant, the waiting snake, even the ground,
the air, the water, every spark floating up from the fire, all subsist, exist, are held together in the
divine. Nothing is ever alone for a single moment.Sefer Baal Shem Tov quote in Kabbalist Judaism
When you enter the higher worlds, obstacles will stand in your way. Continue to work with all
your might, and in the end you will enter the higher worlds.Homage to the Buddha (Pali and English)
NAMO TASSA BHAGAVATO ARAHATO
SAMMA-SAMBUDDHASSA (recited three times)
We wish to revere with mind, speech, and body, the Buddha apportioning Dhamma, the One far
from defilements, the One perfectly Enlightened by himself. (recited three times)The Four Foundations of Mindfulness (Buddha)
And how does one live practicing body-contemplation on the body? Herein one having gone to
the forest, to the foot of a tree, or to a lonely place sits down cross-legged keeping the body erect
and mindfulness alert, mindful breathes in, mindful breathes out. When breathing a long breath,
one knows: I breathe a long breath‘; when breathing a short breath, one knows: I breathe a
short breath.‘ And again when going, one knows: I am going‘; when standing, sitting, lying
down, one knows; one knows any other position of the body.
One reflects on this very body, thinking thus: There are in this body, the elements of solidity,
fluidity, temperature, and motion.‘ If one sees a dead body, one contemplates on one‘s own
body thus: Verily this body of mine too is of the same nature, it will become like that and will
not escape from it.
And how does one live practicing feeling-contemplation on feelings? Herein, when experiencing
a pleasant feeling, one knows: I experience a pleasant feeling.‘ One knows when
experiencing a painful feeling, a neutral feeling, or a pleasant feeling.
And how does one live practicing mind contemplation on the mind? Herein one must know the
mind with lust, as being with lust. One must know the mind without lust, the mind with hate,
without hate, with delusion, without delusion, the shrunken state of mind, the distracted state of
mind, the developed state of mind, the undeveloped state of mind, the surpassable mind, the
unsurpassable mind, the concentrated mind, the unconcentrated mind, the liberated mind as
liberated, and the unliberated mind as unliberated.
And how does one live practicing mind-object contemplation on the mind-objects? Herein one
lives practicing mind-object contemplation on the mind-objects of the five hindrances. When
sense desire is present, one knows: There is sense desire in me,‘ or when sense desire is absent,
one knows: There is no sense desire in me.‘ One knows how the abandoning of arisen sense
desire comes to be; and one knows how the non-arising in the future of the abandoned sense
desire comes to be. One knows the arising and abandoning and the non-arising in the future of
the other hindrances of ill-will, sloth and torpor, restlessness and worry, and skeptical doubt.
A meditator thinks on the five aggregates: thus is material form, thus is the arising of material
form, thus is the passing away of material form.‘ The meditator thinks of the arising and passing
away of the other aggregates of feeling, perception, mental formations, and consciousness. A
meditator knows the eye, the ear and sounds, the nose and smells, the tongue and savors, the
body and tactile objects, the mind and mind-objects, knows material forms and the fetter that
arises dependent on both; one knows how the arising of the non-arisen fetter comes to be; one
knows how the abandoning of the arisen fetter comes to be, and one knows how the nonarising
in the future of the abandoned fetter comes to be.
When one of the enlightenment factors of mindfulness, investigation, energy, rapture, calm,
concentration, or equanimity is present, the meditator knows: An enlightenment factor is in me‘;
or when an enlightenment factor is absent one knows: An enlightenment factor is not in me.‘
One knows how the arising of the non - arisen enlightenment factor comes to be; and one
knows how the consummation of the development of the arisen enlightenment factor comes to
be. One knows according to reality the Four Noble Truths: This is suffering; this is the arising of
suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering.
Should any person practice these Four Foundations of Mindfulness in this manner for seven
days, then one should expect one of two results: Knowledge here and now, or, if there yet be a
remainder of clinging, the state of Non-return. Because of this it was said: This is the way for
the purification of beings, for the surmounting of sorrow and lamentation, for the destroying of
pain and grief, for reaching the right path, for realizing nibbana.
-------------to be continued--------------