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AM I MY BROTHER'S KEEPER? by Mark L. Prophet PDF Print E-mail
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Monday, 06 June 2011 17:48



Greetings in the day of the Will of God ...

    I am in the Path to complete and release in full the book,

    Of course my intentions are simply to rise Joy for the Lord, Honor to Jesus Christ in the real sense ... and I need to answer, I say "Ay" ... I AM My Brother's Keeper.

    in this lesson ... Mark Prophet describe the Life of Siddartha Gautama ...

    Please enjoy ... I am back in a minute


Giovanni A. Orlando.



This happens to be one of the most important thoughts of God and of Christ himself—that men should be kind to one another and love one another. John wrote, "God is love  … If we love one another, God dwelleth in us and his love is perfected in us."[1]


John, like Saint Francis, had a big hang-up, to use the vernacular. He was hung up on the idea of love. To him it meant life.


In the Great White Brotherhood we have a saying, "Love, Light and Life." Unfortunately, this saying has been mocked by those who have no contact with the Brotherhood.


The most important thing you can do is to look for the God in people. If you find fault with your world, if you don't like the Liberty Bell because it has a crack in it, well, get in there and pitch! This is your universe. God gave you dominion over the earth because he wanted you to exercise your free will to help produce peace on earth, goodwill toward men.


The reason we don't have peace on earth right now is that people aren't working at it. The bulk of those who control the planet are working to produce chaos. Tiamat, the female dragon,[2] shakes the earth and without purpose.


"Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."


Am I my brother's keeper?     


The question has been asked by many. Being your brother's keeper is what it's all about. This is what the ministry of Jesus Christ was all about. This is what the love and devotion and holy wisdom of Gautama Buddha was all about.


Jesus said: "This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends."[3] This teaching is no different from the message of Gautama Buddha.


A disciple once asked Gautama: "Would it be true to say that a part of our training is for the development of love and compassion?" Gautama replied: "No, it would not be true to say this. It would be true to say that the whole of our training is for the development of love and compassion."[4]


Gautama's entire life was an expression of love, compassion and sacrifice for the sake of others. He was born of a noble family in northern India in the 6th century B.C., about five hundred years before Jesus. His father was very protective, and he did everything in his power to shelter his son from contact with pain or suffering. He surrounded him with every conceivable luxury. At sixteen, Gautama married. He loved his wife, but as he grew older he became restless and dissatisfied with his princely existence.


When he was twenty-nine, he saw four things that he had never seen before, and, they changed his life. During three trips outside the palace, he saw a decrepit old man, a man racked with disease and a corpse. For the first time in his life, he realized that there was suffering and death in the world. On a fourth trip he saw a monk, and this inspired him to find the cause and the cure for human suffering.


So, in the middle of the night he left his wife, his newborn son and his palace to become a wandering ascetic. He studied with the most learned sages of his day and then joined a group of five ascetics to practice severe austerities. After six years of hardships, Gautama became so weak that he almost died. He realized that his excessive asceticism was not helping him to achieve his goal. So he decided to renounce his path of austerities and seek a path of enlightenment on his own.


One day a villager's daughter gave a strengthening meal of rich rice milk to Gautama. He then sat beneath a fig tree, vowing not to move until he'd gained enlightenment. But before he could attain enlightenment, he had to meet some challenges.


Mara, the Evil One, sent his three voluptuous daughters to seduce Gautama. Next Mara's armies assailed Gautama with hurricanes, a flood, flaming rocks, deadly weapons, demons and total darkness. Finally, the evil Mara challenged Gautama's right to be doing what he was doing. He demanded that Gautama get up and Leave because, he said, Gautama was sitting in his seat


None of these assaults or temptations moved the Buddha-to-be He tapped the earth and the earth thundered: "I bear you witness!" Mara promptly fled.


After that Gautama entered into a deep meditation and at last attained enlightenment. He had become a Buddha, which means an "awakened one." But he did not remain in that blissful state. Out of compassion for his fellowmen, he once again turned his attention to the world.


He traveled to the city of Benares and delivered his first sermon to the five ascetics who had been his former companions. They became the first monks of his Sangha, which means "Community." Gautama spent the rest of his life as a traveling missionary, preaching for forty-five years.


The message Gautama taught in his first sermon is still the cornerstone of Buddhism today: the Four Noble Truths and the Eightfold Path. The Four Noble Truths are (i) that life is dukkha, "suffering"; (2) that the cause of this suffering is tanha, "desire" or "craving"; (3) that suffering will cease when the craving that causes it is forsaken and overcome; (4) that the way to this liberation is through living the Noble Eightfold Path.


The Eightfold Path is also called the Middle Way. Gautama advocated the Middle Way because he'd learned from his own experience that the two extremes of sensual indulgence and harsh asceticism don't lead to liberation.


You can look at the Eightfold Path as eight practical ways to walk the Middle Way and attain spiritual liberation.


  1.  This path consists of right understanding or views,
  2.  right thought or aspiration,
  3.  right speech,
  4.  right action or conduct,
  5.  right livelihood,
  6.  right effort,
  7.  right mindfulness,
  8.  and right concentration or absorption.


[1] I John 4:16,12.

[2] In Babylonian mythology, Tiamat is the female principle of chaos. She takes the form of a dragon.

[3] John 4:16,12.

[4] Fred Eppsteiner – The Path of Compassion: Writings on Socially Engaged Buddhism” 2ed (Berkeley California Parallax Press and Buddhist Peace Fellowshio, 1988), p. 19.

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Last Updated on Monday, 06 June 2011 18:01