De Bouddha à Jésus (French Edition of From Buddha to Jesus)
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Get to Know Us. Customer Service. In The Spotlight. Shop Our Brands. All Rights Reserved. Cancel Submit. Il dit, " peux-tu m'aider, est-ce que tu dors? She said, "Will you rape me now? Elle dit, " vas-tu me violer maintenant? He said, "Leave the politics to mad men". She said, "I believe your lies". Elle dit, " je crois tes mensonges ". He said, "There's a paradise beneath me". Il dit, "Il y a un paradis en-dessous de moi". She said, "Am I supposed to bleed? He said, "You better pray to Jesus".
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She said, "I don't believe in god". Elle dit, "Je ne crois pas en Dieu". Buddha for Mary, here it comes. Relatar um problema. Last activities.
Last edit by manon grl. Translated by Fraan Arrais. Edit translation. More lyrics from the album. Exclusive offer Get up to 3 months of free music. News you might be interested in. As for Christian missionaries, they generally did not think it was their job to inform the communities that sent them to Asia about the religious patrimony they discovered there. Moreover, the academic and spiritual worlds, especially among French-speakers, are not particularly receptive to one another. Over the past couple generations, however, more and more Westerners have traveled to the East and even taken up residence there.
Nowadays, the Internet offers a seemingly endless source of information, experiences, and opinions that can be accessed anywhere, anytime. In the West, Buddhist centers have sprouted up like mushrooms, not only to serve immigrant Asian communities, but also—and this concerns us more directly—in response to the queries of scholars and the curiosity of spiritual seekers. Asian schools of Buddhism that used to be separated from one another by geographical distance, language, and culture to such a degree that they were almost completely oblivious of one another now find themselves cheek by jowl in many a major Western city.
People are drawn to Buddhism—and to other Eastern religions traditions as well—because they recognize the richness of its spiritual teachings and practices. But their attraction to Buddhism is also, to some degree at least, a consequence of what we might call a double ebbing. The traditional religions of Europe—the foremost being Christianity—have seen their authority undermined, their prestige in decline, and their communities decimated.
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This double ebbing lays bare a huge middle ground where religions of another kind although Buddhism generally prefers not to be called a religion or spiritualities rather than religions of wisdom, or even self-help and wellness programs, can come into play. When I survey the contemporary religious scene, what strikes me is the way it has evolved.
Today, especially among younger people, there are many who adopt one or the other Eastern spiritual practice without having had any personal contact with Christianity, or without being well informed about it. At the same time, they have no problem with the Christian religion, nor are they hostile toward it. Personal affinities or incompatibilities will still play a role in leading Western spiritual seekers to look to the East, but more often a book one happened to read, a trip, a friendship, or a chance meeting will be the motivating factor.
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However, it should also be pointed out that for many young Christians who have personally committed themselves to Christianity—often after a genuine conversion experience—other religions hold little interest and may even elicit patent distrust. The legacy of some precursors It would be possible, of course, to provide a more detailed description of the contemporary spiritual landscape, but I now would like to try to pinpoint the reasons Christians are moved to search out and explore one or the other Eastern spiritual tradition.
However, while providing useful benchmarks for theological reflection on the plurality of religions and for interreligious dialogue, these statements do not really address the appeal that Asian spiritualities have for some Christians. On the other hand, the personal path, the testimony, and the reflections of several pioneers provide a more detailed analysis of the issues involved as well as specific suggestions about how to proceed.
Asian Christians were among these pioneers, but more often than not, at least in the first phase, the vanguard was made up primarily of Western Christians who were not satisfied by an academic approach to the history of religions, but looked instead for ways to incorporate the patrimony of one or the other spiritual tradition of India or the Far East into their own inner life.
We should also remember that the first generation of pioneers includes a good number of Asian Christians who are often less well known in the West. The paths taken by these precursors, their happy and sometimes less happy experiences, the challenges they faced, the avenues they opened, the impasses they identified, the work of integration they accomplished, whether in terms of spiritual practice or of theological reflection—all constitute a precious heritage that Christians today can receive and examine with gratitude.
But there is still much to be discovered, many paths to explore, many puzzles to solve. Going deeper Let us now consider some of the themes or thrusts of Eastern spirituality that are especially appealing to Westerners and that also highlight the challenges that arise when spiritualities are brought into contact with one another. The area is huge and really needs to be studied by a team of scholars. On the other hand, part of the Chinese world shows an affinity with the sapiential roots of the biblical and Christian tradition.
Because of lack of time and even more, of competence , my comments will be directed mainly to Hinduism and Buddhism. A characteristic that is central to much of the Hindu world and that is also found in Chinese Taoism is the emphasis on interiority. In this context, symbolic space is significant—and no human being, no spiritual tradition, can do without spatial images. What we very often see In the Eastern traditions, especially in those that attract the attention of an increasing number of Westerners, is a centripetal movement, a progressive concentration towards the center that also involves a descent into the depths, towards the source or the root.
This movement is not, in principle, self-centered, because the descent is in the direction of a depth that is much more fundamental than the superficial layers of ego identity. Nor is it—again, in principle—a form of solipsism, because the center or source from which everything springs up is not mine, does not belong to me. It is unlimited, comprising—or potentially containing—the whole of reality; it has no exteriority.
Non-duality and otherness Let us make clear that this concentration toward the center does not prevent one from acknowledging a series of concentric circles. Put more positively, we can identify these concentric layers as a series of successive phases.
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This is the grand theme of non-duality advaita. In the motionless movement toward the center or the depth, the absolute that becomes manifest is not something added on to me. This One and Only is so evident that, in much of the Indian tradition, atheism is less likely than acosmism: the absolute exists without a doubt, but the existence of the world or of the particular subject that is me is not as evident.
Thus, the One is without a second, and the sage, yogi, or meditator who recognizes this truth participates in its uniqueness and absolute quality.
Drawn in broad strokes and formulated in the ancient Upanishads some twenty-five centuries ago, that is what will shape, in varied and subtle ways, countless schools of thought and spiritual pathways. It is there that we have a first orientation, a position—or, if you prefer, a leaning—that sets the course for the developments that have occurred over the span of more than two millennia. In this regard, we should also take note of a paradox: strict non-duality and the multiplicity of diversity, far from being mutually exclusive, seem to reinforce one another.
It may be that the Christian, no less than the Jew or Muslim, is here taken aback, but also enticed. These paradoxes and tensions, these happy discoveries or seductions and dangers , are not confined to the area of doctrinal reflection. They induce different views of the world and society; they permeate sensitivities and the emotions; they suggest other ways of ritual and celebration, prayer and meditation, as well as different ways of engaging in expressions of charitable and political activity.