This unit uses a survey of the religions of Hinduism, Buddhism and Sikhism to examine the various searches for meaning humans undertake. An examination of the differences between the worldviews of oriental and occidental religion introduces the search. In the study of Hinduism, the four paths to salvation are explored: the yoga of worship, the yoga of wisdom, the yoga of mediation, and the yoga of good works. The study of Buddhism is framed around "The Three Jewels": the Buddha, the Dharma, and the Sangha. Students learn the life of the Buddha, using the film, Little Buddha. Students then study the Four Noble Truths and the Eightfold Path. These teachings are explored in context of the students’ own life experiences. The section on Buddhism concludes by an exploration of the features and messages of the different Buddhist communities. Sikhism is covered as an Independent Study Project. The history of the Church is rejoined from Unit 4 in an exploration of missionary activity and modern interfaith dialogue. A guided meditation illustrates how interfaith dialogue can help Christians retrieve elements of their heritage. The culminating activity is the creation of a set of pamphlets that summarize the teachings of Hinduism, Buddhism and Sikhism.

Time: 75 Minutes

The concept of worldview from the first unit is reviewed in order to help students understand the some of the differences between Eastern and Western viewpoints. The Hindu cosmography and search for meaning is presented and contrasted with Western viewpoints.

Ontario Catholic Graduate Expectation: CGE7f: The graduate is expected to be a responsible citizen who respects and affirms the diversity and interdependence of the world’s peoples and cultures.

Strands: Profession of Faith; Religious Beliefs.

RBV.02 analyse the similarities and differences between the central beliefs of various religions.

RB2.02 specify the responses of some religions to questions associated with the search for spiritual meaning common problems and questions.

Students should understand the concept of worldview from the first unit. Students should know the basic geographic, historic and demographic situation of Hindus.

You may wish to compile a list of vocabulary that will be encountered in this lesson.

The teacher reviews the concept of worldview from the first unit by describing key concepts of the Western worldview (i.e. time as linear, life as procession from conception to afterlife, God as monotheistic, etc). The teacher introduces Hinduism by describing the Hindu worldview: time as circular, life as subject to reincarnation, the sacred as monistic, etc.). The teacher explains that these contrasting perceptions of reality raise important questions. Using the Major Religions of the World Assignment from the introductory unit, the teacher reviews the geographic, historic and demographic situation of Hinduism.

Students record this information in their notes.

Individually, students read Appendix 1 (The Hindu View of Reality). From this document they answer the associated questions.

Students will be assessed for Knowledge/Understanding in a quiz at the end of the section on Hinduism.

In the small group assignment, students needing assistance may be given a diagram and be asked to label it. Students can be helped to learn new terminology terms by the teacher preparing and providing a crossword of new vocabulary. For the quiz on Hinduism, students can be given increased time and further clarification as per the students’ IEPs. For enrichment, students can prepare an illustrated glossary of terms to be included in their responses to the questions on the handout. This glossary can be used with the students needing assistance in this class and in the future.

For student texts see: Brodd, Jeffrey. World Religions: A Voyage of Discovery Winona, MN: Saint Mary’s Press, 1998, Chapter 3; Trafford, Larry. World Religions: People and Faith Toronto: Maxwell Macmillan Canada, 1994, Chapter 6; Religions on File. Facts on File: New York, NY: 1990, pp. 5.16-5.21, 5:37 (ISBN 081602240).

For Internet resources see: Hindu Basic Facts at www.himalayanacademy.com/basics/point/index.html; The Hindu Universe at www.hindunet.org/; Hinduism Today at www.hinduism-today.com/.

Appendix 1: The Hindu View of Reality

Time: 300 Minutes

Students explore the four types of yoga found in Hinduism: devotion (Bhakti), wisdom (Jnana), meditation (Raja), and action (Karma). These are paths of salvation or ways that Hindus search for the sacred. Students are challenged to articulate their own stances in response to the questions raised by the Hindu beliefs.

Ontario Catholic Graduate Expectation: CGE7g - The graduate is expected to be a responsible citizen who respects and understands the history, cultural heritage and pluralism of today’s contemporary society.

Strands: Scripture, Profession of Faith, Christian Moral Life, Prayer and Sacraments, Family Life, Religious Beliefs, Religion and Human Experience.

PSV.12 understand the use of prayer and worship within the various Hindu paths to salvation;

FLV.07 explore the root causes of violence, its impact within relationships, and sources of help;

RBV.03 analyse and describe the connection between the human experience and sacred writings and oral teachings;

RBV.04 demonstrate how practice, ritual, and symbolism are external representations of the beliefs and principles of religion;

HEV.03 analyse the significance of religion or other belief systems in the lives of various historical figures.

PF1.04 examine the human search for meaning and purpose as found in the belief systems of Hinduism, Sikhism, and Buddhist traditions (i.e. China, Japan, Tibet);

RB1.03 identify influential personalities (e.g., Abraham, Baha’ullah, Christ, Confucius, Dalai Lama, Guru Nanak, Moses, Muhammad, Siddhartha Gautama, Zoroaster) and summarize their contributions to the development of selected religions;

RB1.04 evaluate the impact of key concepts and events (e.g., ahimsa, resurrection, jihad, Pesach, fundamentalism, revelation, salvation) on contemporary religions;

RB2.02 specify the responses of some religions to questions associated with the search for spiritual meaning common problems and questions;

RB2.03 demonstrate an understanding of the concept of the supernatural in various belief systems (e.g., those of Native peoples);

RB2.04 describe the role of faith in systems of belief;

RB2.06 identify significant sacred writings and/or oral teachings from various religions;

RB2.07 explore the origins and development of sacred writings;

RB2.08 compare and contrast the roles sacred writings and oral teachings have in various religions;

RB2.09 identify key principles from relevant passages of sacred writings and oral teachings in various religions;

RB2.10 examine the influence of sacred writings and oral teachings from various religions on life in modern society;

RB3.01 categorize the practices and rituals of various religions (e.g., adhan, almsgiving, asceticism, atonement, anointing, covenant, sacrifice, holy days, dietary laws, vision quest);

RB3.02 identify the origin and significance of various practices, rituals, symbols, and festivals;

HE1.01 identify the basic role and/or responsibility of the individual adherents of a religion;

HE2.01 identify religious leaders who used religion to oppose prejudice and discrimination (e.g., Martin Luther King Jr., Mohandas K. Gandhi, Marcus Garvey, Jesus Christ, Guru Nanak, Muhammad), and describe the ways in which they did so;

HE3.01 identify significant figures from a range of belief systems;

HE3.02 describe how significant individuals have been motivated by the belief systems studied to influence events, create movements, and challenge the status quo of their day.

Students should understand the context of Hinduism developed in the first unit and the previous activity.

The teacher reviews the concept of yoga as a set of paths that lead to Moksha. The four paths are briefly described. The teacher notes that these paths are not exclusive, but adherents may prefer one path to another. The teacher explains the Hindu notion of the sacred using the terms: monism, Trimurti, Brahma, Vishnu, Shiva, avatar, and puja.

Students record this information in their notebooks.

Students are divided into groups in which they research the following concepts pertaining to Bhakti Yoga: home puja, pilgrimage, temples, Brahma and avatars, Vishnu and avatars, Shiva and avatars. Each group produces a labeled diagram that explains the objects and symbols associated with each aspect of Bhakti Yoga. These diagrams are assembled into a class poster and are stored in the class portfolio for use in the kiosk.

The teacher outlines the development of sacred writing in Hinduism.This will include: the Vedas, the Upanishads, and the Mahabharata and Ramayana. The teacher explains the importance of the Bhagavad-Gita and its story. The teacher may choose to show excerpts from the Mahabharata on video to supplement this explanation.

Individually, students complete the exercise on the Bhagavad-Gita (Appendix 2).

Individually, students complete the exercise on Raja Yoga (Appendix 3).

The teacher introduces the concept of Karma Yoga. The teacher stresses that Hindus see life as composed of various stages; what is considered good action depends upon one’s stage in life. The teacher illustrates these concepts using excerpts from the film Gandhi.

Students complete the reading and questions on Karma Yoga (Appendix 4).

In journals, students reflect on how the concept of non-violence can be applied to situations of personal and structural violence in Canada by looking at the causes of violence and how the ideas supported by Gandhi could be applied. Students can use the material from "Quotations by Gandhi" (Appendix 5) to formulate their responses.

Expectations associated with Knowledge/Understanding categories will be evaluated using a quiz. A rubric to assess Thinking/Inquiry and Application/Making Connections categories can be constructed to assess the answers to the three worksheets. The journal response is marked using the ongoing checklist in the Application/Making Connections categories.

For student texts see: Brodd, Jeffrey. World Religions: A Voyage of Discovery Winona, MN: Saint Mary’s Press, 1998, Chapter 3; Trafford, Larry. World Religions: People and Faith Toronto: Maxwell Macmillan Canada, 1994, Chapter 6; Eck, Diana. Darsan - Translations from the Asian Classics New York City: Columbia University Press, 1998 (ISBN 0231112653).

For guided mediations see: The series on guided mediations from St. Mary’s Press, e.g. Ayer, Jane. Guided Meditations for Ordinary Time: Courage, Loss, Gratitude and Needs. Winona, MN: Saint Mary’s Press (ISBN 0884895866). These are also available on tape.

For video resources see: Gandhi Columbia Pictures, 1982; Mahabharata MK2 Diffusion, 1989.

For Internet resources see: Hinduism at smith2.sewanee.edu/Rayid/261/hinduism.html; for Gandhi see The Eight Blunders at www.gandhiinstitute.org/8blunders.html; see Quotations at www.gandhiinstitute.org/quotations.html. For a teaching guide to Gandhi, see Teach With Movies: Gandhi http://www.teachwithmovies.org/guides/gandhi.html

Appendix 2: The Bhagavad-Gita

Appendix 3: Raja Yoga

Appendix 4: Karma Yoga

Appendix 5: Quotations from Gandhi

Time: 150 Minutes

Students are introduced to the founder of Buddhism, Siddhartha Gautama, and trace his search from the privileged circumstances of his birth to the Bodhi Tree experience wherein he becomes the Buddha - the Enlightened One.

Catholic Graduate Expectation: CGE1i - a discerning believer formed in the Catholic faith community who integrates faith with life.

Strands: Scripture; Profession of Faith; Christian Moral Development; Family Life, Religious Beliefs; Religion and the Human Experience.

RBV.01summarize the major historical influences on and events in the development of various religions;

HEV.03 analyse the significance of religion or other belief systems in the lives of various historical figures.

Specific Expectations

RB1.03 identify influential personalities (e.g., Abraham, Baha’ullah, Christ, Confucius, Dalai Lama, Guru Nanak, Moses, Muhammad, Siddhartha Gautama, Zoroaster) and summarize their contributions to the development of selected religions

RB2.06 identify significant sacred writings and/or oral teachings from various religions;

RB2.07 explore the origins and development of sacred writings;

RB2.09 identify key principles from relevant passages of sacred writings and oral teachings in various religions;

RB3.01 categorize the practices and rituals of various religions (e.g., adhan, almsgiving, asceticism, atonement, anointing, covenant, sacrifice, holy days, dietary laws, vision quest);

RB3.03 demonstrate an understanding of the role of sign and symbol in various religions.

HE1.01 identify the basic role and/or responsibility of the individual adherents of a religion;

HE2.01 identify religious leaders who used religion to oppose prejudice and discrimination (e.g., Martin Luther King Jr., Mohandas K. Gandhi, Marcus Garvey, Jesus Christ, Guru Nanak, Muhammad), and describe the ways in which they did so;

HE3.01 identify significant figures from a range of belief systems;

HE3.02 describe how significant individuals have been motivated by the belief systems studied to influence events, create movements, and challenge the status quo of their day;

HE4.01 demonstrate an understanding of the influence of religion on individuals in society.

Students should understand the context of Buddhism as established in the first unit. Students should also be able to critique a movie.

Obtain a copy of Little Buddha. If time is constrained, you may wish to cue to those sections of the movie which deal explicitly with the Life of Gautama. Develop or find a rubric to assess the movie critique.

Students view all or part of Little Buddha. The teacher highlights the presentation of the life of Siddhartha Gautama by stopping the film as significant events/concepts in Siddhartha's life take place, (i.e. his privileged youth, the Four Sights, his asceticism, the middle way and, especially, the Bodhi Tree experience). The film's presentation of the Bodhi Tree experience must be accompanied by teacher explanation and commentary to be accessible to students.

Students write a movie critique in which they explain the film's presentation of each of the following: a) the Prince Siddhartha, b) the Four Sights, c) Siddhartha's Asceticism; d) the Middle Way; e) the Bodhi Tree experience. For each stage of Siddhartha’s life, students are asked to explain what he learned and how this learning moved him closer to Bodhi (enlightenment). Student work is stored in the individual or class portfolio for use in the kiosk at the end of the course.

Student film critiques are assessed for Knowledge/Understanding and Thinking/Inquiry using a rubric developed by the teacher, especially based on PFV.07 and HEV.03. A quiz at the end of the section on Buddhism is used to evaluate Knowledge/Understanding components.

Students with special needs might illustrate each of the periods of Gautama's life. Students requiring enrichment could write a comparative essay contrasting the Buddha's enlightenment with Hinduism's understanding of Nirvana or comparing the life of Jesus with the life or Gautama.

For student texts see: Brodd, Jeffrey. World Religions: A Voyage of Discovery Winona, MN: Saint Mary’s Press, 1998; Trafford, Larry. World Religions: People and Faith Toronto: Maxwell Macmillan Canada, 1994.

For video resources see: Bertolucci, Bernardo Little Buddha Miramax, 1994.

On the Internet, see: Learning Guide to Little Buddha, http://www.teachwithmovies.org/guides/little-buddha.html

Time: 75 Minutes

Students examine the Four Noble Truths and the Eightfold Path as the Buddha's contribution to the human search for meaning and enlightenment. Students see the relation between religious belief and ethical obligation, as the Eightfold Path is the natural outgrowth of the insight of the Four Noble Truths.

Catholic Graduate Expectation: CGE7e - A responsible citizen who witnesses Catholic social teaching by promoting equality, democracy, and solidarity for a just, peaceful and compassionate society.

RBV.03 analyse and describe the connection between the human experience and sacred writings and oral teachings;

RBV.04 demonstrate how practice, ritual, and symbolism are external representations of the beliefs and principles of religion.

Specific Expectations:

RB2.06 identify significant sacred writings and/or oral teachings from various religions;

RB2.09 identify key principles from relevant passages of sacred writings and oral teachings in various religions;

HE1.01 identify the basic role and/or responsibility of the individual adherents of a religion;

HE4.01 demonstrate an understanding of the influence of religion on individuals in society.

In preparation, refer students to a presentation of the Four Noble Truths and the Eightfold Path in their textbooks (e.g. Brodd, Jeffery, World Religions: A Voyage of Discovery pp. 73-76). Prepare copies of the chart in Appendix 6. Develop or find a rubric to assess the chart.

In journals, students reflect on suffering in their own lives, using questions such as: When have I suffered physically and emotionally? Why was it painful? What have I learned from the experience? Students should write about events that they do not mind sharing with the class.

The teacher very briefly reviews the events of in the life of the Buddha and how the Four Noble Truths represent the fruit of his search for enlightenment. In turn, the teacher presents each component of the Eightfold Path as the moral or ethical obligation of one dedicated to this search. During this presentation, the teacher can refer to incidents of suffering from the students’ own lives.

Students consider the universalism of Buddhism (everyone has the Buddha-Nature and is capable of attaining enlightenment) and then complete the chart "The Eightfold Path" (Appendix 6).

The journal activity is assessed according to the Application/Making Connections category. The teacher may wish to develop a rubric to assess the chart for Understanding and Making Connections/Application. A quiz at the end of the section on Buddhism is used to evaluate Knowledge/Understanding components.

For student texts see: Brodd, Jeffrey. World Religions: A Voyage of Discovery Winona, MN: Saint Mary’s Press, 1998; Trafford, Larry. World Religions: People and Faith Toronto: Maxwell Macmillan Canada, 1994.

Time: 150 Minutes

Strands: Profession of Faith; Religious Belief.

SSV.01 summarize the ways in which religions and the development of civilizations are interconnected;

RBV.02 analyse the similarities and differences between the central beliefs of various religions;

RBV.04 demonstrate how practice, ritual, and symbolism are external representations of the beliefs and principles of religion.

RB2.02 specify the responses of some religions to questions associated with the search for spiritual meaning common problems and questions;

RB2.03 demonstrate an understanding of the concept of the supernatural in various belief systems (e.g., those of Native peoples);

RB2.04 describe the role of faith in systems of belief;

HE1.01 identify the basic role and/or responsibility of the individual adherents of a religion.

Students should be able to do research in cooperation with other group members.

Make resources available to students in consultation with the teacher-librarian. (Note: Web resources might also be used, especially sites belonging to particular temples representing various Buddhist traditions.) Arrange for students to have Internet access. Develop or find a rubric to assess the group presentations.

The teacher introduces the Sangha as one of the "Three Jewels" of Buddhism.

Students complete a journal reflection in which they respond to the question: "Do you consider yourself primarily an individual or as a member of a community?" Students should explain the reasons for their answer.

The teacher then asks several students to share their responses with the rest of the class.

The teacher outlines the basic distinction between Mahayana and Hinayana (Theravada) Buddhism, using examples from the class discussion.

In groups, students are assigned to research one of the following branches of Buddhism: Theravada, Pure Land, Zen, Tibetan, Nicheren. They use the research materials provided or recommended by the teacher. The groups present their findings to the rest of the class in a bristol board presentation. This stored in the individual or class portfolio for use in the kiosk at the end of the course.

The journal reflection is assessed using a rubric emphasizing Thinking/Inquiry. The group presentations are assessed using a rubric emphasizing Knowledge/Understanding and Communication.

Students requiring modification might be given responsibility for showing some important symbols or images of their group’s respective Buddhist tradition. Students requiring enrichment should be given responsibility for more challenging concepts, such as the relationship of Taoism to Zen Buddhism. Students could also be asked to view Kundun or Seven Years in Tibet to supplement class discussion of Tibetan Buddhism.

For student texts see: Hawkins, B.K., Buddhism London: Routledge, 1999. (ISBN 041521162X); Powers, John, A Concise Encyclopedia of Buddhism Oxford: Oneworld Publications, 2000 (ISBN 1851682333).

For Internet resources see: for Buddhism see Buddhism in Canada at buddhismcanada.com/; Buddhism Resources at users.iems.nwu.edu/%7ecwshen/buda-net.html; for Theravada Buddhism see: What is Theravada Buddhism? at www.accesstoinsight.org/theravada.html; Theravada Related Links at www.tricycle.com/links/theravadalinks.html; for Pure Land Buddhism see Pure Land Related Sites at www.tricycle.com/links/purelandlinks.html; for Shin Buddhism see Shin Buddhism at www.chamshan-ca.org/; for Zen Buddhism see Zen at www.do-not-zzz.com/; Zen Related Sites at www.tricycle.com/links/zenlinks.html; for Tibetan Buddhism see Dharma Haven at www.dharma-haven.org/; Tibet Related Sites at www.tricycle.com/links/tibetlinks.html; for Nicheren Buddhism see Soka Gakkai at www.sgi-usa.org/; Nicheren Related Sites at www.tricycle.com/links/nichirenlinks.html. Eastern Religions.com www.easternreligions.com For teaching guides see Teach With Movies: Kundun http://www.teachwithmovies.org/guides/kundun.html

For video resources see: Kundun Disney/Buena Vista, 1997; Seven Years in Tibet Tristar, 1997.

Time: 150 minutes

Students complete an Independent Study Project on Sikhism. In this project, students examine Sikhism under the categories: Fundamentals of Sikhism, In the News and, The Sikh Worldview. Students offer a brief presentation on their Independent Study Project for the class.

Ontario Catholic Graduate Expectation: CGE1h - A discerning believer formed in the Catholic faith community who respects the faith traditions, world religions and the life-journeys of all people of good will.

Strands: Scripture; Profession of Faith; Christian Moral Living; Religious Beliefs; Social Structures; Religion and Human Experience.

Overall Expectations:

RBV.01 summarize the major historical influences on and events in the development of various religions;

RBV.03 analyse and describe the connection between the human experience and sacred writings and oral teachings;

RBV.04 demonstrate how practice, ritual, and symbolism are external presentations of the beliefs and principles of religion;

SSV.01 summarize the ways in which religions and the development of civilizations are interconnected.

RB1.02 identify the major influences in the development of various religions (e.g., social unrest, advances in technology, changing mores);

RB1.04 evaluate the impact of key concepts and events (e.g., ahimsa, resurrection, jihad, Pesach, fundamentalism, revelation, salvation) on contemporary religions;

RB1.05 demonstrate an understanding of the development of the institutions that govern and promote the religious life of a religion’s adherents (e.g., Sanhedrin, Universal House of Justice, Papacy, Qadis);

RB2.03 demonstrate an understanding of the concept of the supernatural in various belief systems (e.g., those of Native peoples);

RB2.05 summarize the relationship religious symbolism has to these systems of belief in various religions;

RB2.06 identify significant sacred writings and/or oral teachings from various religions;

RB2.07 explore the origins and development of sacred writings;

RB2.08 compare and contrast the roles sacred writings and oral teachings have in various religions;

RB2.09 identify key principles from relevant passages of sacred writings and oral teachings in various

religions;

RB3.01 categorize the practices and rituals of various religions (e.g., adhan, almsgiving, asceticism, atonement, anointing, covenant, sacrifice, holy days, dietary laws, vision quest);

RB3.02 identify the origin and significance of various practices, rituals, symbols, and festivals;

RB3.03 demonstrate an understanding of the role of sign and symbol in various religions;

HE1.01 identify the basic role and/or responsibility of the individual adherents of a religion;

HE2.01 identify religious leaders who used religion to oppose prejudice and discrimination (e.g., Martin Luther King Jr., Mohandas K. Gandhi, Marcus Garvey, Jesus Christ, Guru Nanak, Muhammad), and describe the ways in which they did so;

HE3.01 identify significant figures from a range of belief systems;

HE3.02 describe how significant individuals have been motivated by the belief systems studied to influence events, create movements, and challenge the status quo of their day;

HE4.01 demonstrate an understanding of the influence of religion on individuals in society.

Students should have research and source documentation skills developed in Unit 1.

Consult the teacher-librarian for resources relevant to Sikhism in the school library and prepare a resource list for students. Prepare an assignment sheet outlining the Independent Study Project on Sikhism (Appendix 7). Make arrangements for students to visit the school resource centre to gather resources. Develop or find a rubric to assess the project for peer and teacher evaluation. Students present their research to the class. This may take place later in the unit if desired.

The teacher introduces the Independent Study Project to the class, using the assignment sheet (Appendix 7). Students and teachers collaboratively develop the rubric for the assignment.

Students are given time in to research in the school’s library resource centre.

The teacher informs students that they will be using research skills and sources investigated earlier in the course.

Students present their findings to small groups. Members of the groups use the rubric to evaluate each other’s work. This Independent Study Project is stored in the individual or class portfolio for use in the kiosk at the end of the course.

Students are evaluated in the areas of Knowledge/Understanding; Thinking/Inquiry and Communication by means of a student and teacher developed rubric. There is both teacher evaluation and peer evaluation using this rubric.

Students requiring accommodation may be asked to present a visual poster on Sikhism. The book by Sue Penney listed below is a valuable resource for students requiring modification. Students requiring enrichment may be asked to complete an analysis of Sikhism from the perspective of those marginalized in the faith system (e.g. women or the poor).

For student texts see: McLeod, Hew, Sikhism Markham, ON: Penguin Books, 1998 (ISBN 0140252606); Penney, Sue, Sikhism Austin, TX: Raintree Steck-Vaughn Publishers, 1996 (ISBN 0817243984).

For Internet resources see: The Sikhism Home Page at www.sikhs.org/; Religious Tolerance: Sikhism at www.religioustolerance.org/sikhism.htm; The Marg of Sikhism at aboutsikhism.faithweb.com/Enter.html.

Appendix 7: Independent Study Project - Sikhism

Time: 150 minutes

Through a series of Socratic lessons, reflections and activities, the exclusionary stance of the Catholic Church to non-Christian religions is examined along with the effect of this stance on the cultures of the East. Prominent missionary figures are presented and explored as students learn about the modern Church’s search for a new understanding of its role as a missionary Church. Such figures may include: Francis Xavier, Matteo Ricci, and Robert de Nobili, Thich Nhat Hanh, Mother Teresa, Gandhi, Dalai Lama, Huston Smith, William Johnson, Fr. Bede Griffiths, Fr. Henri Le Saux, Thomas Merton, Pope Paul VI, and Pope John Paul II. Historical moments in Church history are explored including the Council of Florence, the Council of Trent, and the Second Vatican Council.

Ontario Catholic School Graduate Expectation: CGE1a - A discerning believer formed in the Catholic faith community who illustrates a basic understanding of the saving story of our Christian faith.

Strands: Profession of Faith, Religion and Human Experience.

Overall Expectations:

PFV.01 examine the human search for meaning and purpose within contemporary culture;

PFV.04 explain the importance of historical development of the Church and its contemporary self-expression (e.g. Church councils, the divisions within Christendom, ecumenism and interfaith dialogue).

Specific Expectations:

HE2.02 analyse attitudes, biases, and prejudices held by adherents of various religions;

HE2.03 analyse how positive and negative attitudes within religious traditions have been used to justify local and global prejudices and biases.

Students must be familiar with church apologetics, the Protestant reformation, and the Schism between the Catholic Church of the east and west.

Consult with the teacher librarian regarding the research activity to ensure there are sufficient resources. Search the Internet sites provided to ensure that the information needed for the assignment is still available. If the optional Think/Pair/Share activity is undertaken, prepare a list of quotations for the students.

The teacher, through a Socratic lesson, discusses the following:

events leading up to and causes of the exclusionary stance of the Catholic Church (beginning with Christianity becoming the official religion of the Roman Empire);

the widespread European cultural and ecclesial sentiment that "outside the Church, there is no salvation" and the affirmation of the statement (extra ecclesiam nulla salus) by the Council of Florence;

how this sentiment resulted in a negative attitude toward the religions of the east, (Hinduism, Taoism, Buddhism, Sikhism);

the demoralizing influence of colonialism on Asian cultures, the role of missionaries in the process of colonialization, the attempts to impose western culture on the cultures of the east and the negative attitude towards the missions as a result of their association with colonial conquest.

The teacher should point out that this exclusionary stance existed in the Catholic Church up to the time of the Second Vatican Council. The teacher should balance this discussion with a presentation of the positive missionary work in India, Sri Lanka and Japan: of the Spanish Jesuits, Francis Xavier, Matteo Ricci, and Robert de’ Nobili. The class should then discuss how people are affected by their own worldviews and that the Church at this time period was responding to the worldview of the culture around it. This culture was questioning many of the Church’s fundamental beliefs. Its exclusionary stance was intended to affirm for its members the dogmas and doctrines fundamental to its identity.

The teacher begins to create a timeline of the events in interfaith relationships between the Catholic Church and religions of the east, beginning at 1500 CE. Students enter this timeline into their notebooks and add information to the timeline as the lesson continues covering events from 1500 CE up to the present.

In journals, students write a one-page response to the question, "How should Catholic missionaries approach cultures that are non-Christian?"

The teacher discusses with students the effect of the Council of Trent (1547 CE) and its reconciliatory statements regarding baptism of desire and implicit faith that allowed for salvation for people outside the Church while maintaining its original statement of extra ecclesiam nulla salus - "no salvation outside the Church." The teacher tells the students that since Vatican II, the Church has adopted a stance of openness and dialogue toward interfaith relationships (see Unit 1, Activity 5). A series of papal document have been written to acknowledge the presence of God’s saving action in non-Christian religions.

Students add any significant events to the timeline.

The teacher makes reference back to the activity on papal documents in Unit 1.

Students research the contribution of several prominent figures to interfaith dialogue (i.e. Thich Nhat Hanh, Mother Teresa, Gandhi, the Dalai Lama, Huston Smith, William Johnson, Fr. Bede Griffiths, Fr. Henri Le Saux, Thomas Merton, Pope Paul VI, Pope John Paul II).

The teacher informs students that they will be selected at random to create a panel for a round table discussion. Each student will assume the persona of one of the figures assigned for research and must be ready to answer questions from the audience about their contribution to interfaith dialogue. Once students are selected, they are given five minutes to review their notes on their character. The rest of the class uses this time to create questions for the members of the round table. During the discussion students in the audience will pose questions for discussion to the members of the round table. From this activity, the students add any significant events to the timeline.

Optional Activity – Think/Pair/Share: Students are given quotations from each of the figures in the above activity and are asked to summarize the content of each quotation in their own words. In pairs, they share their understanding of the quotations and discuss what is being said about the relationships between various religions of the world. Students then compare their understanding with those of other students through a whole group discussion. Students then add any significant dates and events to the timeline.

Knowledge/Understanding of the content is assessed using a quiz. The journal is assessed for Knowledge/Understanding and Communication using the journal checklist. The round table discussion or Think/Pair/Share Activity is assessed for communication and group work using a peer evaluation form.

Students requiring accommodation in the round table discussion can be directed to research the people from whom information is most readily accessible (e.g. Mother Teresa and John Paul II). Students requiring enrichment could research the life and death of Mother Teresa to answer the question, "Why was Mother Teresa called the Mahatma after her death by some Hindus?" They could present their finding as an instructional class lesson.

For text resources see: Articles: Mohammed, Ovey N. S.J. "Catholicism and Other Faiths." Scarboro Missions Scarborough Foreign Missions Society, October 1990 (ISSN 0700-6802); Koch, Carl. The Catholic Church: Journey, Wisdom, and Mission St. Mary’s Press: Winona Minnesota, 1994 (ISBN 0-88489-298-0).

For Internet resources see: Belief Net at www.beliefnet.com; Wayne Teasdale: Inter-religious Dialogue Since Vatican II at www.spiritualitytoday.org/spir2day/91432teasdale.html; Scarboro Foreign Missions on the Internet at www.web.net/~sfms; for Thich Nhat Hanh see Plum Village at www.plumvillage.org; Thich Nhat Hanh at www.seaox.com/thich.html; for Mother Teresa see www.tisv.be/mt/indmt.htm; for Gandhi see M.K. Gandhi Institute at www.gandhiinstitute.org/; for the Dalai Lama see Tibet Government in Exile at www.tibet.com; for Huston Smith see The World of Religion According to Huston Smith at bsd.mojones.com/mother_jones/ND97/snell.html; for William Johnson see pears2.lib.ohio-state.edu/FULLTEXT/JR-EPT/william1.htm; for Fr. Bede Griffiths see www.bedegriffiths.com/; Bede Griffiths: Holy Man for Our Time at www.ecsd.com/~grace/jmabry/bede.html; for Thomas Merton see The Legacy of Thomas Merton at www.monks.org/merton.htm.

Time: 75 Minutes

Students participate in a guided meditation which calls them to reflect on the role of sacred space, symbol, and prayer in one’s search for self-understanding, self-awareness, and connection with the Divine.

Ontario Catholic School Graduate Expectation: CGE1f - A discerning believer formed in the Catholic faith community who seeks intimacy with God and celebrates communion with God, others and creation through prayer and worship.

Strands: Prayer and Sacramental Life; Religious Beliefs.

RBV.04 demonstrate how practice, ritual, and symbolism are external presentations of the beliefs and principles of religion.

Specific Expectations:

PS3.03 contrast and compare the life of prayer as found in the various religions of the world;

RB2.05 summarize the relationship religious symbolism has to these systems of belief in various religions;

RB3.03 demonstrate an understanding of the role of sign and symbol in various religions.

None required.

Prepare a room for the meditation (maybe in the school chapel) where students can sit comfortably (or recline) around a central focus. This can usually be accomplished by moving chairs aside and clearing floor space. Gather together the following: symbols and or images from various world religions, poems and/or prayers from various world religions, candles, prayer items from various world religions (i.e. prayer beads), and incense (i.e. sticks of incense, sweetgrass). (Note: If incense is used, the teacher should first ensure than none of the students have allergies to it.) Locate some relaxing music (i.e. classical, instrumental, the Solitudes series of recordings) to play in the background during the meditation. Collect enough small stones for each student in the class. Choose a guided meditation to use with the students. (See "Sample Guided Meditation" (Appendix 9) and Resources below for suggestions.) Read over "Tips on Guided Meditation" (Appendix 8). Ensure that all school and board safety policies are followed during this activity. Be prepared to reassure students that the meditation activity is a traditional Christian practice that was used by the early monks. For further background see Some Aspects of Christian Meditation (See resources).

The teacher sets up a prayer space. In the centre of the floor space the teacher sets out the candles, incense, and religious symbols. Music is playing, and the incense and candles are burning before students enter the room. Students are asked to enter the space quietly and take comfortable position in the room where they are still able to see the centre of the prayer space.

The teacher gives each student a small stone to hold. The teacher quietly instructs students to hold the stone throughout the meditation. The teacher begins the meditation with some basic relaxation exercises. Once students are brought into a relaxed state, the teacher asks them to think of something which is bothering them at this time and then to spend a moment observing this issue or problem. When students are ready, the teacher invites them to send the negative energy of that issue or problem into the stone they hold. Then the teacher invites them to gently place the stone beside them. The teacher mentions the need to be filled with positive energy. The students are invited to look around the room. The teacher points out that sacred space is essential to all religions. Sacred space is safe space. The walls of the room are like the husks of a seed; they protect the fragile pulp of life until it is ready to emerge into the world. Students are invited to observe the symbols and images in the centre of the room. The teacher asks them to spend a little time imagining what each image and symbol offers them in their quest to understand the mystery that is God. Students are invited to close their eyes and relax. Finally, the teacher leads the students in the guided meditation he or she has prepared.

Students complete a journal entry describing and evaluating the prayer experience.

The teacher explains to students that the guided meditation exercise used is as a fruit of interfaith dialogue. The lesson uses a technique of meditation that comes from the early monastic period. Inter-faith dialogue between Christians and adherents of eastern religions has revitalized this practice. The following discussion questions could be used: "How could we make such a meditation specifically Christian? How does the Christian understanding of God as Trinity have an impact on a Christian's meditation? How does the type of meditation exercise we have just done help us to pray as Christians?" The teacher summarizes the key points in the unit including: the theme of "search"; the essential shape of Hinduism, Buddhism and Sikhism; interfaith dialogue).

Students are evaluated in the area of Communication through a journal reflection.

Students who have difficulty with being still, or who may not tolerate incense, may sit next to the door and/or be encouraged to leave and go to the library during the prayer experience.

For student texts see: Braden-Whartenby, Geri & Finn Connelly, Joan, One-Day Retreats for Senior High Youth Winona, MN: Saint Mary’s Press, 1997, p.137-139 (ISBN 0-88489-369-3); Ayer, Jane E. Guided Meditations for Ordinary Time : Courage, Loss, Gratitude and Needs Winona, MN: Saint Mary’s Press, 1997 (ISBN 0884895866); as well as others by Ayer in the same Guided Meditation series.

For Internet resources see: Some Aspects of Christian Meditation www.cin.org/users/james/files/meditation.htm Rev. Laurence Freeman How to Meditate http://www.wccm.org/frame849653.html#anchor37805 Praying the Bible: Bible Prayer using Guided Meditation by Fr Tommy Lane at www.frtommylane.com/prayingbible.htm.

Appendix 8: Guided Meditation Tips

Appendix 9: Sample Guided Meditation

Activity 9: Unit Culminating Activity

Time: 75 Minutes

Description

Students work in groups to create a pamphlet that summarizes the major aspects of the Hindu, Buddhist, and Sikh traditions and their links to Christianity.

Ontario Catholic School Graduate Expectation: CGE2c - An effective communicator who presents information and ideas clearly and honestly and with sensitivity to others.

Strand(s): Research and Inquiry Skills.

Overall Expectations:

ISV.05 communicate the results of theses inquiries effectively;

ISV.06 demonstrate effective collaborative group skills.

Specific Expectations:

IS1.04 explore and employ primary and secondary research material appropriately in completing an assignment;

IS1.05 demonstrate an ability to organize, interpret, and evaluate the validity of information gathered through research;

IS2.02 effectively communicate the results of their inquiries, using a variety of methods and forms (e.g., graphs, charts, diagrams, oral presentations, written reports, essays, newspaper-style articles, videos).

Students need a working knowledge of the various formats for pamphlets acquired in other units. Students should understand that pamphlets provide a point form overview and not complete coverage of concepts and ideas.

If pamphlets are done on a computer, arrange computer time for students. Make the class portfolio as well as students’ own portfolios available to students. Provided markers, pencil crayons, and art paper for pamphlets (optional). Prepare a unit test to cover expectations not assessed through the pamphlet.

The teacher reminds students of the layout and format for a pamphlet. The teacher instructs the students on the content of the pamphlet. It should include aspects of each faith tradition that contribute to a deeper understanding for Christians of their own faith tradition. This may include prayer practices, artistic responses to Mystery, and theological doctrines.

Students produce three pamphlets, one for each of the three religious traditions studied in this unit. Each pamphlet could contain information about: the founder, an overview of the events that lead to the formation of the religion, central beliefs, distinctive symbols and feasts, adherence world wide and in Canada, sacred book(s), distinguishing practices, and sects (descriptions & distinguishing characteristics). The teacher should encourage students to present information in a compact manner using graphs and illustrations wherever possible. Pamphlets reflect a spirit of interfaith respect.

In small groups, students, review the work in their notebooks, personal portfolios and the class portfolio to create a template for their pamphlets and to discuss how the content might be presented. Individually, students, create three illustrated pamphlets containing this information. After evaluation, the pamphlets are kept in the student portfolio and become part of the kiosk at the end of the course. Students may complete the pamphlets as homework.

Pamphlets are assessed pamphlets for Knowledge/Understanding, Thinking/Inquiry, Communication and Application using a rubric.

Groups should be formed to include a cross section of the various learning styles represented in the classroom. Students who have difficulty with grammar and spelling or art should use a computer/word processor/drawing program to complete assignments. The teacher may arrange computer time for students who do not have home computers.

Appendix 1: The Hindu View of Reality

In the west, people tend to think of time flowing in a straight line from the past into the future. Hindus think differently. They see time as being a circle. There is the larger circle of time which lasts millions of years. This time cycle is divided into four parts with each part getting progressively worse. They believe that humans are in the worst part of the cycle. When the world ends, the god, Shiva, will perform the Dance of Destruction only to have the cycle to reoccur.

Also, for Hindus, life and death is seen as a circle. We are born. We live. We die. We are reborn into another life. This process is called reincarnation. The state we are reborn into depends upon how well we lived our previous life. This is the law of karma. In order to escape the cycle of birth, death and rebirth, we must practice the various forms of yoga – ways or paths. Bhakti Yoga is the way of worship, Karma Yoga is way of good works, Jnana Yoga is the way of wisdom, and Raja Yoga is the way of prayer. Hindus hold that there are various levels of existence with higher levels increasingly approaching Moksha or release from the cycle of birth, death and rebirth. Hindus have been divided into groups or castes according to how close they are to Moksha.

Priests are the highest cast.

Warriors and rulers are the second.

Merchants and business people are third.

Farmers are fourth.

In addition there is an outcast group called untouchables who have been servants or slaves performing the most menial jobs. In the twentieth century, India has done much to remove the caste system but parts are still present.

To the Hindu, atman, the soul, is found in all living creatures and is part of Brahman – that which is truly real. True reality is obscured by maya – the illusion and distraction that stops us from perceiving reality. In order to achieve moksha - escape from maya to union with Brahman - we follow one or more of the disciplines called yoga.

When we are born, according to Hindus, we have a certain place in life. We may be rich or poor, male or female. Our situation in life is dictated by our actions in our previous life. Each action we perform while living has an associated karma. Good actions build up good karma, and bad action builds bad karma. When a person dies, if they have built up more good karma than bad karma, they are reborn in a state of life closer to moksha than the previous one (i.e. a farmer might be reincarnated as a merchant). If they have built up more bad karma, they are reborn in a lower state of life (i.e. a woman might be reincarnated as a fish). Karma not only affects the situation we are born into but the circumstances of our life as well. If a Hindu person is having a run of bad fortune, they might say, "I've got bad karma". What they mean is that their misfortune has been predetermined because of bad behaviour in a previous incarnation.

1. What are the differences between Hindu and western views of time?

2. In order to be saved in Hinduism, what must happen?

3. Define the terms in bold print in your own words.

4. How is the Hindu notion of salvation different from the Catholic notion?

5. What are the other similarities and differences between Hinduism and Christianity?

6. How can a beggar become a rich man according to Hinduism?

Appendix 2: The Bhagavad-Gita

Read the following selections from the Bhagavad-Gita:

They are forever free who renounce all selfish desires and break away from the ego cage of "I", "me", and "mine" to be united with the Lord. (2.71)

Those whose consciousness is unified abandon all attachment to the results of action and attain supreme peace. (5.12)

Seek refuge in the attitude of detachment and you will amass a wealth of spiritual awareness. (2.47)

Those who are motivated only by desire for fruits of action are miserable, for they are constantly anxious about the results of what they do. (2.48)

The awakened sages call a person wise when all undertakings are free from anxiety about results; all selfish desires have been consumed in the fire of knowledge. (4:19)

1. What do the above passages say about motivation? selfishness? rewards? goodness?

2. "It's not what you do, it's the way that you do it." What has this phrase to do with the above passages?

3. Give an example from your life of a time when you worked without seeking a reward.

4. What are the benefits of seeking a reward for your efforts?

5. What are the problems with seeking a reward for your efforts?

6. What is the dominant message given to people in North America regarding rewards for ones effort?

7. What did Jesus say about rewards for working for goodness? (See Matthew 6:25-33; 19:21-24)

8. Why should one do good deeds if it is not for reward?

Raja Yoga is the yoga of worship. It is considered to be the 'royal" yoga, which has been described as "the way to God through psycho-physical experiments". The thesis of Raja Yoga is that the human self is composed of the body, conscious mind, the subconscious mind and Atman. By mastering certain techniques for mind and body control, the yogi (practitioner of yoga) can experience the bliss of Atman that already exists in each of us. There are eight sets of techniques in all. These are:

1. Moral rules - Don’ts: don't harm; don't lie; don't steal; don't be promiscuous; don't be greedy.

2. Moral rules - Do's: be clean in mind & body; be calm; live simply; study scripture; submit your will to God.

3. Asanas (body positions) for yoga, the purpose of which is not so much physical development as the training of the body to be still so that the mind can meditate. Of the 84 asanas recorded in most yoga texts, only a few are commonly used. The most famous is the lotus position.

4. Breath control to regulate the body's energy flow.

5. Sense control, the withdrawal of the senses from their accustomed focus on external sense objects - so that they may centre on the inner plane.

6. Concentration to focus the mind on one thing as a prelude to entering deeper states of meditation. It is achieved through practices such as focusing on one part of the body, a mantra or a mandala.

7. Meditation which is the absorption of the mind in the object of concentration, leading to the final stage.

8. Union with God.

Two aids to meditation are mantras and mandalas. A mantra is a phrase that is repeated to focus the mind. It is similar to the Christian practice of reciting the rosary. The most popular mantra for Hindus is the word Om which means "everything" or "Brahman." A mandala is a visual object used in meditation to focus the mind. It can be seen as a map of the spiritual universe. It has several characteristics: a largely circular pattern - rings are found within rings; a square frame; the symmetrical use of geometric designs; the use of symbols for gods, virtues, and spiritual places; and the use of colour symbolism. The mandala is often focused on a specific deity. It can be drawn on paper, wood, metal, or on the earth itself. It can be also be three-dimensional.

The idea is to make the mandala so real, inwardly and outwardly, that it becomes alive. In that way, it absorbs the practitioner's complete attention, and one can no longer tell if the mandala is within oneself or if one is within the mandala. The most celebrated mandala in India is the Sri Yantra, or Auspicious Wheel. It is a symbol of the entire cosmos that serves to remind the practitioner of the non-difference between subject and object.

1. What are the three major categories of the eight Raja Yoga steps? Give a name of your own choosing to each one.

2. Define: asanas, lotus position, mantra and mandala, Sri Yantra.

3. How is the Hindu notion of prayer similar and different from the Catholic notion of prayer?

1. According to Hindus, how is one saved by practising Karma Yoga?

2. What virtues do Christians and Hindus share?

3. What is the connection between Jainism and increased rights for African Americans?

4. Define or identify the following: avatar, ahimsa, Jain, Mahatma Gandhi, Martin Luther King jr.

1. Non-violence is the greatest force at the disposal of people. It is greater than the mightiest weapon of destruction.

2. It is not non-violence if we merely love those who love us.

3. It is non-violence only when we love those that hate us.

4. In my humbler opinion, non-cooperation with evil is as much a duty as is cooperation with good.

5. It has always been a mystery to me how people can feel themselves honoured by the humiliation of their fellow beings.

6. Just as one must not receive, so must one not possess anything that one does not really need. In observing this principle, one is led to a progressive simplification of one’s life.

7. Whenever you are in doubt or when the self becomes too much with you, try this: recall the face of the poorest and most helpless person you have ever seen ask yourself if the step you contemplate will be of any use to the person. Then you will find your doubts and your self melting away.

8. When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers and for a time they seem invincible but in the end, they always fall -- think of it, always.

9. The weak can never forgive. Forgiveness is the attribute of the strong.

10. Whenever you are confronted with an opponent. Conquer him with love.

11. The best way to find yourself, is to lose yourself in the service of others.

12. Live as if you were to die tomorrow, learn as if you were to live forever.

13. To believe in something, and not to live it, is dishonest.

14. An eye for an eye, and the world goes blind.

15. You must be the change you wish to see in the world.

PowerPoint/Corel Presentations/Hyperstudio

Web Page

CD-ROM

Essay with appropriate visuals

Kiosk Presentation

Video Documentary

Briefly describe the relationship Sikhism shares with Hinduism & Islam.

List and briefly explain the 5 K’s of Sikhism.

Outline and briefly explain the basic tenets of Sikhism.

Present a map and/or statistics regarding the distribution of Sikhism in India and throughout the world.

Briefly outline and describe the basic texts that are central to Sikhism.

Name and briefly describe the 5 holiest sites for Sikhs.

Outline the basic festivals and ceremonies central to Sikhism.

Outline some basic Sikh beliefs regarding family life & marriage.

Define the English meaning of the words "Sikh" and "Singh."

Define: Kalsa, Gurdwara, and Guru.

Locate five (5) recent articles from newspapers and/or magazines that relate to Sikhism. Submit the original articles with:

a summary of the main ideas of the article,

a brief listing of the basic Sikh beliefs relevant to the article,

a brief commentary on the article that outlines your sense of the article’s treatment of Sikhism (biases, prejudice, fairness, etc.).

Modern Sikhs have inherited a complex history that informs their present worldview. Research the history of Sikhism and present the following:

a descriptive timeline of the life of Guru Nanak (Pay particular attention to the circumstances surrounding him at the time);

a descriptive timeline of the history of Sikhism. (Be sure to include: persecutions, the Massacre at Amritzar in 1919, and the occupation of the Golden Temple of Amritzar in 1984.);

a brief overview of modern Sikhism, including modern misconceptions regarding Sikhism.

The following are some guidelines that you should follow when leading a guided meditation:

For the next hour or so you will be asked to reflect and think about what we have learned about over the past semester. Before we can do that, we must take care of a couple of things. First of all, make sure you each have a stone from the centre of the room. Hold it until you are instructed about what to do with it in the meditation. Secondly, make yourself comfortable. Find a position that is comfortable and from which you can look at the items in the centre of the room. Thirdly, relax.

Close your eyes. Breathe in and out. (Pause.) With each breath in, imagine that you are bringing goodness into your body. Breathe in and out. (Pause.) As you breath out, be aware that you are releasing negativity from your body. (Pause.) Relax your feet. (Pause.) Relax your legs. (Pause.) Relax your lower back. (Continue on until the students have been asked to relax their whole body.)

Open your eyes. Look at the prayer items in the centre of the room. Think about what each teaches you about living a religious life: compassion, (pause) hope, (pause) non-violence, (pause) mercy, (pause) martyrdom, (pause) joy, (pause) dedication, etc

Close your eyes. (Pause.) Be aware of the sounds around you: first inside the room (pause), now outside the room. (Pause.) Observe these sounds, but don’t attach yourself to them. (Pause.) Imagine what is going on outside the room that causes these noises. (Pause.) Observe, but do not attach. (Pause.)

Be aware of the walls around you. This is our space and time. We have created a sacred space. This is the centre of the universe: our Church, Mosque, Synagogue, Mandir. We are the sangha of our school. We come to pray and connect with the Mystery that calls us. We come to connect with God – incarnate in our world and in ourselves.

Yet, into this space we bring worries and torments, doubts and negativity. At this moment, be aware of the stone in your hand. It will become the vessel of your negativity. If you carry a worry or issue with you right now, concentrate on it. Observe it. Relax. Breathe in positive energy. Push any negative energy you may have into the rock in your hand. When you are ready, place the rock gently beside you.

As you are relaxing, feel the weight of your body. Be aware of your body sinking into the chair, the floor, etc. Imagine yourself rising. You are floating. You float and you observe the room from your new perspective. You begin to leave the room. You float outside the building. You rise and observe. What do you see?

You begin to float toward the ocean. What do you observe as you float? Trees, houses, roads, fields, etc. You come to the ocean and keep floating just above the water. Finally, there is no land. Just you and the ocean remain. As you continue to float above the ocean, you see a tropical island. You float toward it and come to rest on the beach. The sand is warm as you lay there. You feel the warm summer sun on your face.

As you lay there, you feel the cool water rising to your feet. You observe how it feels. You are relaxed. Your feet begin to float; then your legs, your back, your neck, and your head. Now you are floating on the water. You are moving away from the island, but you are totally relaxed. You float until there is no land to be seen. Just you and the warm sun above you and the cool water below you remain. You are relaxed.

You hear a voice and you recognize it. It is the mystery you have sought all your life. Others have heard it too. To them it is Brahman, Atman, Buddha, Spirit, and Allah. To you it is the voice of Abba the God of Jesus. The voice speaks to you. What does it say? Listen without the need to respond.

Now, you float above the water, back to the land, back to the building, and back to the room. You bring with you the words of the Transcendent Mystery. You slowly pick up your stone – your worry. Observe your stone.