By William Albert Graham
The concept that of "scripture" as written spiritual textual content is reexamined during this shut research of the traditions of oral use of the sacred writings of religions worldwide. declaring the significant value of the oral and aural event of spiritual texts within the lifetime of spiritual groups of either jap and Western cultures, William Graham asserts the necessity for a brand new point of view on how scripture has been appropriated and utilized by the majority of each person who've been non secular, such a lot of whom might neither learn nor write.
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Extra resources for Beyond the Written Word: Oral Aspects of Scripture in the History of Religion
Filled as they are with centers of worship, sacred chanting, and pilgrims, they are conducive to God‑centeredness. We will return to the importance of sacred space later. Fourth, Pariksit surrounded himself with those who recognized his wish for a good death and who were helpful and support‑ ive to him throughout the process. He did not have to struggle with those whose intentions were contrary to his own or who distracted him from his religious purpose. The four features of Pariksit’s response to his condition, although important to our understanding of a good death in hospice care, will require creative adaptation in our contemporary contexts.
Hindus do not hold that the pain of the dying must not be alleviated as a way of diminishing the burden of karma. Such a position is in conflict with the importance of practicing compassion and reducing suffering. They affirm, with Saunders, the value of pain management. Many Hindus follow the ritual practice, noted above, of offering drops of Ganges water to the dying regularly or when death is imminent, based on the belief in the spiritual potency of the river. Lack of com‑ munication between caregivers and family members on this issue can be a source of misunderstanding and distress, as the following account of a British Hindu family demonstrates (Firth 1997, 117).
As a person abandoning worn out garments acquires other new ones, So the embodied, 34 Religious Understandings of a Good Death in Hospice Palliative Care abandoning worn‑out bodies enters other new ones. Weapons do not pierce it, fire does not burn it, And water does not moisten it; nor does wind wither it. Dying with the certain knowledge of one’s undying nature is an impor‑ tant characteristic of a good death for a Hindu. Another text read for the dying, especially in north India, is the Ramacharitmanas, the Hindi version of the Ramayana authored by the poet Tulasidasa (ca.
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