There are four [groups of noble disciples] when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately: The stream-enterer is also said to have "opened the eye of the Dharma" dhammacakkhu, Sanskrit: A stream-enterer reaches arahantship within seven rebirths upon opening the eye of the Dharma.
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Access to the published version may require a subscription. A preliminary assessment of Buddhism's contextualization to the English RE classroom Year of publication: This is an electronic version of an article published in Thanissaro, P.
A preliminary assessment of Buddhism's contextualization to the English RE classroom. British Journal of Religious Education, Vol.
The British Journal of Religious Education is available online at: Warwick Religions and Education Research Unit p. Similar initiatives have already proved useful in contextualizing the presentation of other minority religions to the British Buddhism presentation final Education RE classroom.
Accordingly this paper presents the findings of a preliminary study to identify issues concerning classroom contextualization of Buddhism for further research.
In the mids, the SHAP working party and the Buddhism Resources Project responded to the new generation of Agreed Syllabuses by developing suitable curriculum materials Connolly45 and textbooks [e.
Bancroft a; b; Cole ] for Buddhism in RE. Subsequently, through continued consultation e. UK Census figures of suggest that Buddhists in British schools Buddhism presentation final only 0. The tendency has been noted for rigid definitions of religion in the Agreed Syllabuses to present images of religion that are tidier and less diverse than they are in reality Revell6 — but how dissonance between educational theory and home practice may apply to Buddhism has been indicated to date only by anecdotal evidence e.
Furthermore, in spite of inclusion in The Non-Statutory Framework, Buddhism is often omitted from teaching altogether — Backus and Cush having described difficulties that prevent more widespread teaching of Buddhism in the RE curriculum Buddhism has never been alone in needing to undergo a process of adjustment, to find an appropriate mode of representation within the RE classroom.
Regrettably though, the subject of Buddhist children in British schools seems to have been under-researched. Three exceptions in the literature have examined Buddhist home practice ethnographically Cush; Miller ; Whittall, but did not prescribe changes to how Buddhism could best be presented in the classroom.
Ethnically twelve of the participants were Thai or Thai-Englishfour were Bengali and four were Nepali. The families were first-generation migrants in the case of the Thai and Nepali participants and second-generation in the case of the Bengalis. Fourteen of the twenty respondents were female — that is seven of the nine parents and seven of the eleven children.
Participants were recruited through their contact with a predominantly Thai Buddhist temple in Surrey, but lived and went to school at locations throughout Surrey, Essex, Kent and Greater London.
Where possible, families were chosen where children had had Buddhism included in their RE lessons in school. The participants volunteered their time for free and were enthusiastic to participate when it was explained that the information they offered would help to improve lessons on Buddhism they and future generations received at school.
Questions in the interviews included general ones — to enable 4 religious data to be contextualized within the ordinary life of each person and to avoid giving the feeling that the interview was a mere test of Buddhist knowledge Knott Interviews were conducted at a location convenient to the participants.
The language medium for the interviews was English with the exception of the Thai mothers who all chose the option of being interviewed in Thai. Although it was originally intended to interview each participant individually, as Eleanor Nesbitt noted for similar Sikh interviews35 the presence of others during the interview was soon found to be more reassuring for participants and seemed appropriate to the social situation, without seeming to hinder freedom of expression even when discussing others who were present.
The interview schedule adapted to Buddhism from Knottwas more extensive for parents questions than children questions although questions largely overlapped between the two groups. Responses were coded into groups with the maximum internal consistency possible for the size of the research population being reached by concentrating on majority responses for each question.
For clarity of comparison 5 between home and school, the results have here been separated into the degree of Buddhism presented, how it was presented, language used for presentation, the content of what was presented and ethos. Buddhist Nurture at Home The degree of contact Buddhists interviewed had with nurture in their religion varied from attitudes and conduct practised in every waking moment to events practised only annually or on special occasions.
Practices which Buddhists reported following the whole time were thinking of the Buddha and keeping the Five Precepts — for example, a Thai mother reported: I am able to imagine an image of the Buddha inside which is very clear. I am able to keep this inner image with me all day long.
The temple was visited less often by families living further afield and practices for special occasions included anniversaries of the death of important relatives, New Year and giving donations at the temple according to festivals in the Buddhist calendar. Thai respondents generally had a preferred temple.
Bengalis attended different temples and Nepalis conducted religious activities in the home rather than going to a temple.
Nevertheless, many respondents spoke of looking forward to going to the temple and described the recurrent experience: Whenever I am in front of the big Buddha image in the temple I feel peace. Communication between the first- and second-generation migrants was mostly in the ethnic mother tongue — but for communication between the second and third generation migrants, English was more likely to be the language medium.
In mixed marriages, the English husband sometimes insisted on their children putting more emphasis on English than the ethnic mother tongue in conversation.Theodore Riccardi, Jr. "Buddhism in Ancient and Medieval Nepal" [ERE -s] Brownen Bledsoe, excerpts from “Written in Stone: Inscriptions of the Kathmandu Valley’s Three Kingdoms.” (Ph.D.
dissertation, University of Chicago). And the final section is based on Atisha's work that illustrates the essential points and stages of attaining Buddhahood. I have read lots on these topics before, but somehow the clarity of this presentation really hit home.
Its was also nice to have a book that I could get through in a weekend. An Introduction to Buddhism (Core Teachings 5/5(2). PSYCHOLOGICAL ASPECTS OF BUDDHISM 3 This online seminar integrates Buddhist doctrine and practice with advances in neuroscience, cognitive science, and modern psychology.
The integration benefits from the foundation provided by Evan Thompson in Waking, Dreaming, Being . Buddhism Presentation FINAL Essay Buddhism Presentation REL/ February 23, Buddhism Presentation Buddhism is a religion to roughly million people around the world today, and is the primary religion in countries like Sri Lanka, Myanmar, Thailand, Laos, and Cambodia.
The Buddha’s Final Journey Toward the end of his life, the Buddha returned to his father’s palace and converted his father, as well as his wife and son, to Buddhism.
The Buddha died at the age of Buddhism Presentation FINAL REL ; REL The early life of Gautama Buddha; Buddhism Presentation REL (2 Pages | Words) Buddhism Presentation Buddhism is a unique and oldest religions and the most significant religion.
Buddhism started in India but quickly spread into Asia. A lot of current religious beliefs and .