שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
Holy Scriptures Study, Week 21 Ki Tissa; 118.6.26
Torah
Shemot 30:11 – 34:35
Adonai commands to Moshe to establish a census, with each person contributing a half-shekel (1/5 ounce of silver).
People included with the census are males 20 years and older.
“Every man over twenty years of age shall be included in the census and must give this donation to Adonai.” (v14).
“Adonai spoke to (Moshe), saying: Make a copper washbasin with a copper base. Put it between the altar and the Meeting Tent, and fill it with water for cleansing.” (v17-18).
Aaron and his sons are commanded to wash hands and feet before approaching altar or Tent of Meeting.
“You must collect the following spices: 12 pounds of pure myrrh, 6 pounds of cinnamon and 6 pounds of aromatic cane, and 12 pounds of cassia, all measured by the sanctuary weight standard along with a gallon of olive oil.” (v23-24).
Anointing oil is utilised for Mishkan, all tools and accessories, and Aaron and his sons.
“Adonai instructed (Moshe): Take aromatic spices, such as balsam, onycha, galbanum, and an equal amount of frankincense. Let a master perfumer blend the mixture into a holy incense.” (v34-35).
Anointing oil and incense intended only for ceremonial purposes.
Adonai designates Bezalel as master craftsman, and Oholiav as his assistant, with all skilled Israelites intended to craft material for Mishkan and all tools and accessories.
Shabbat is commanded to be observed.
“When Adonai finished speaking to (Moshe) on Mount Sinai, (Adonai) gave him two tablets. They were stone Ten Commandments tablets, written by the finger of Adonai.” (v18)
“Meanwhile, the people saw that (Moshe) was taking a long time to come down from the mountain. They gathered around Aaron and demanded, ‘Make us a (deity) to lead us. (Moshe), the man who brought us out of Egypt, has disappeared. We have no idea what happened to him.’” (v1)
Aaron makes a golden calf from the earrings of the Israelite wives and children, and declares a festival.
“Adonai said further to (Moshe), ‘I have closely watched the people, and they are a rebellious, stubborn bunch. Now do not try to stop Me when I become angry and destroy them. Then I will make you, (Moshe), and your descendants into a great nation.” (v9-10).
“(Moshe) began to plead and beg Adonai.” (v11).
“Adonai relented and postponed the punishment (Adonai) had planned.” (v14).
“As (Moshe) approached the camp and saw the golden calf and the dancing, he lost his temper and threw down the Ten Commandments that were in his hands, shattering them.” (v19).
“He removed the golden calf that the people had made, and melted it in fire, and ground it into a fine powder. He mixed the powder in water, and made the Israelites drink the mixture.” (v19-20).
Moshe interrogates Aaron; Aaron explains that he simply relents to the commands of the people.
Moshe commands any obedient Israelite to join him; the Levites join him; and Moshe commands that all idol-worshipping Israelites be killed.
“The Levites did as (Moshe) ordered, and about three thousand Israelites were killed.” (v28).
“(Moshe) returned to Adonai and said, ‘The people have committed a terrible sin by making the golden calf. Please forgive their sin. If not, You can erase me out of the future You have written.’” (v31-32).
“Adonai replied to (Moshe), ‘I will erase from My history those who have sinned against Me. Now go; you still have to lead the people to the land I have given to you. I will send My angel to lead you. But when I make My final decision, I will take their sin into account.’” (v33-34).
“Then Adonai sent a plague among the Israelites because of the golden calf Aaron had made.” (v35).
Adonai commands the Israelites to leave Mount Sinai.
The Israelites become sorrowful, and Adonai commands the removal of ornaments.
“Now (Moshe) took his personal tent and set it up outside the camp. He called it the Meeting Tent. Anyone who wanted to consult Adonai would go to the Meeting Tent outside the camp.” (v7).
“(Moshe) said, ‘If You are not going to accompany us personally, do not make us leave this place. Unless You accompany us, no one will even know that I and Your people have pleased You. How will anyone know that we are different from any nation on the face of the earth?’” (v15-16).
“Adonai said to (Moshe), ‘You have pleased Me, and I chose you by name. I will fulfill your request.’ (Moshe) begged, ‘Please let me see Your Holy Presence.’” (v17-18).
“Adonai replied, ‘I will make My Presence pass before you, and I will reveal the meaning of My Holy Name to you, and I will have mercy and show kindness to anyone I choose.’
“Adonai explained, ‘You will not see My face. No human can see Me and remain alive.’” (v19-20)
“Then Adonai said to (Moshe), ‘However, I have a safe place on the rocky mountain whre you can stand. When My Presence passes by, I will place you in a crack in a rock and cover you with My hand. This will protect you from My power when I pass by. Then I will remove My protective power, and you will have a vision of My back. My face itself, however, will not be seen.” (21-23).
Moshe carves two additional stone tablets.
“Adonai descended in a cloud, and stood there near (Moshe).
“Adonai passed before (Moshe) and proclaimed,
“ ‘I am Adonai, Adonai.
“ ‘Merciful and kind, am I
“ ‘I am slow to anger, overflowing with love and truth.
“ ‘I show love for thousands of generations,
“ ‘I forgive sin and rebellion,
“ ‘But I do not forgive those who are guilty.
“ ‘I remember the sins of the parents,
“ ‘And I will punish the children and grandchildren
“ ‘Up to the third and fourth generation.’” (v5-7).
Adonai promises miracles for Moshe and the Israelites, including the removal of other tribes.
Adonai commands additional mitzot for Israelites, including: abstaining from practising the religion of, or forming treaties with, the other tribes; abstinence from idol worship; observing Pesach; providing first-born males to Adonai; observing Shabbat; observing Shavuot and Sukkot; separating a goat from the milk of the goat’s mor (mother).
“(Moshe) stayed on the mountain for forty days and forty nights without eating or drinking. Adonai wrote the words of the Ten Commandments on the two tablets of stone.” (v28).
“(Moshe) came down from Mount Sinai with the two tablets of the Ten Commandments. As (Moshe) descended from the mountain, he did not realize that his face was glowing because Adonai had spoken to him.
“When Aaron and all the Israelites saw that the face of (Moshe) was glowing with a brilliant light, they were afraid to approach him.
“(Moshe) called them, and when Aaron and the community leaders came to him, (Moshe) spoke to them.
“Afterwards all the Iraelites came, and (Moshe) relayed the instruction Adonai had given him on Mount Sinai.
“When (Moshe) finished speaking with them, he placed a veil over his face.
“Wheneve (Moshe) went to speak with Adonai, he would remove the veil until he was ready to leave. Then he would go out and speak to the Israelites, and tell them what he had been commanded. The Israelites could see that the face of (Moshe) was glowing brilliantly. (Moshe) would then replace the veil over his face until he once again went in to speak to Adonai.” (v29-35).
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Is there any intrinsic, telepathic, metaphysical, esoteric, and/or any additional connexion between the instructions to construct the Mishkan and the formation of the golden calf; between the instructions given to Moshe and Aaron’s thought to construct an altar for the golden calf; between the sacrifices that Adonai commands, and the sacrifices that the Israelites make to the golden calf; between the inferred necessity for the Mishkan and the Israelites’ urging to form an idol to worship?
What characteristic of human nature is intrinsically revealed through the Israelites’ solicitation to form the golden calf; what is the nature of the apparent need for an object of worship, and why is there such impatience?
Is there a difference between Aaron’s explanation to Moshe and the initial description regarding the formation of the golden calf? At this stage, what is the nature of the leadership of Aaron directly amongst the Israelites; and what is the nature of his relationship with Moshe?
What are some explanations regarding the nature of Moshe’s advocacy towards Adonai, on behalf of the Israelites? Is Adonai actually persuaded by Moshe’s pleading or does all of this proceed according to the Will of Adonai? Does Adonai actually have a “temper” that must be quelled, or a “mind” that can be changed; or are these simply projected personifications attempting to explain apparent lapses of logic within the sequence of events and phenomena within the Universe? And if it is simply projection, from where within the nature of humanity, and perhaps the individual ego, does such projection originate? Are we simply puppets with a façade of self-perceived “free will;” and if so, what purpose does the illusion of free will serve? Amidst the apparent mutual exclusivity, which is the illusion: “free will” or “omnipotence”?
What is the esoteric, allegorical, and metaphysical significance of Mount Sinai?
How does Moshe’s vision of Adonai compare and contrast with Arjuna’s vision of Sri Krishna?
Moshe communes with Adonai, on Mount Sinai, for 40 days and nights without food or water; what esoteric and transformative powers exist within fasting; what duration does the conversation between Arjuna and Sri Krishna consume? How does this compare with the 40 days and nights of fasting that Jesus experiences, as well as the fasting of the Prophet Muhammad, and that of the Buddha beneath the Bodhi tree before reaching Enlightenment?
Is there intentionality within the earthly irony of dark material being formed through an increased exposure to light?
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Bhagavad Gita
Chapters 5 – 6
“O Krishna, you have recommended both the path of selfless action and sannyasa, the path of renunciation of action. Tell me definitely which is better.” (v1).
“Both renunciation of action and the selfless performance of action lead to the supreme goal. But the path of action is better than renunciation.” (v2).
“Those who have attained perfect renunciation are free from any sense of duality; they are unaffected by likes and dislikes, Arjuna, and are free from the bondage of self-will.” (v3).
“The immature think that knowledge and action are different, but the wise see them as the same. The person who is established in one path will attain the rewards of both.
“The goal of knowledge and the goal of service are the same; those who fail to see this are blind.” (v4-5).
“Perfect renunciation is difficult to attain without performing action. But the wise, following the path of selfless service, quickly reach Brahman.” (v6).
“Those who follow the path of service, who have completely purified themselves and conquered their senses and self-will, see the Self in all creatures and are untouched by any action they perform.” (v7).
“Those who surrender to Brahman all selfish attachments are like the leaf of a lotus floating clean and dry in water. Sin cannot touch them.
“Renouncing their selfish attachments, those who follow the path of service work with body, senses, and mind for the sake of self-purification.” (v10-11).
“Those whose consciousness is unified abandon all attachment to the results of action and attain supreme peace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do.” (v12).
“Those who renounce attachment in all their deeds live content in the ‘city of nine gates,’ the body, as its master. They are not driven to act, nor do they involve others in action.” (v13).
“Neither the sense of acting, nor actions, nor the connection of cause and effect comes from the Lord of this world. These three arise from nature.” (v14).
“Those who possess this wisdom have equal regard for all. They see the same Self in a spiritual aspirant and an outcaste, in an elephant, a cow, and a dog” (v18).
“Such people have mastered life. With even mind they rest in Brahman, (Who) is perfect and is everywhere the same.
“They are not elated by good fortune nor depressed by bad. With mind established in Brahman, they are free from delusion.
“Not dependent on any external support, they realize the joy of spiritual awareness. With consciousness unified through meditation, they live in abiding joy.” (19-21).
“Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna. The wise do not look for happiness in them.
“But those who overcome the impulses of lust and anger which arise in the body are made whole and live in joy.
“They find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (Nirvana) in Brahman.” (22-24).
“Healed of their sins and conflicts, working for the good of al beings, the holy sages attain (Nirvana) in Brahman.
“Free from anger and selfish desire, unified in mind, those who follow the path of yoga and realize the Self are established forever in that supreme state.” (v25–26).
“Closing their eyes, steadying their breathing, and focusing their attention on the center of spiritual consciousness,
“the wise master their senses, mind, and intellect through meditation. Self-realization is their only goal. Freed from selfish desire, fear, and anger, they live in freedom always.
“Knowing (Me) as the friend of all creatures, the Lord of the universe, the end of all offerings and all spiritual disciplines, they attain eternal peace.” (v27-29).
“It is not those who lack energy or refrain from action, but those who work without expectation of reward who attain the goal of meditation. Theirs is true renunciation.
“Therefore, Arjuna, you should understand that renunciation and the performance of selfless service are the same. Those who cannot renounce attachment to the results of their work are far from the path.” (v1-2).
“For aspirants who want to climb the mountain of spiritual awareness, the path is selfless work; for those who have ascended to yoga the path is stillness and peace.
“When a person has freed himself from attachment to the results of work, and from desires for the enjoyment of sense objects, he ascends to the unitive state.” (v3-4).
“Reshape yourself through the power of your will; never let yourself be degraded by self-will. The will is the only friend of the Self, and the will is the only enemy of the Self.” (v5).
“To those who have conquered themselves, the will is a friend. But it is the enemy of those who have not found the Self within them.” (v6).
“The supreme Reality stands revealed in the consciousness of those who have conquered themselves. They live in peace, alike in cold and heat, pleasure and pain, praise and blame.” (v7).
“They are completely fulfilled by spiritual wisdom and Self-realization. Having conquered their senses, they have climbed to the summit of human consciousness. To such people a clod of dirt, a stone, and gold are the same.
“They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the good and the evil alike. Because they are impartial, they rise to great heights.” (v8-9).
“Those who aspire to the state of yoga should seek the Self in inner solitude through meditation. With body and mind controlled they should constantly practice one-pointedness, free from expectations and attachment to material possessions.” (v10).
“Select a clean spot, neither too high nor too low, and seat yourself firmly on a cloth, a deerskin, and kusha grass.
“Then, once seated, strive to still your thoughts. Make your mind one-pointed in meditation, and your heart will be purified.
“Hold your body, head, and neck firmly in a straight line, and keep your eyes from wandering.
“With all fears dissolved in the peace of the Self and all desires dedicated to Brahman, controlling the mind and fixing it on (Me), sit in meditation with (Me) as your only goal.
“With senses and mind constantly controlled through meditation, united with the Self within, an aspirant attains (Nirvana), the state of abiding joy and peace in (Me).” (v11-15).
“Arjuna, those who eat too much or eat too little, who sleep too much or sleep to little, will not succeed in meditation.
“But those who are temperate in eating and sleeping, work and recreation, will come to the end of sorrow through meditation.
“Through constant effort they learn to withdraw the mind from selfish cravings and absorb it in the Self. Thus they attain the state of union.” (v16-18).
“When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.
“In the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an aspirant knows the joy and peace of complete fulfillment.
“Having attained that abiding joy beyond the senses, revealed in the stilled mind, he never swerves from the eternal truth.
“He desires nothing else, and cannot be shaken by the heaviest burden of sorrow.” (v19-22).
“The practice of meditation frees one from all affliction. This is the path of yoga. Follow it with determination and sustained enthusiasm.
“Renouncing wholeheartedly all selfish desires and expectations, use your will to control the senses.
“Little by little, through patience and repeated effort, the mind will become stilled in the Self.” (v23-25).
“Wherever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self.” (v26).
“Abiding joy comes to those who still the mind. Freeing themselves from the taint of self-will, with their consciousness unified, they become one with Brahman.” (v27).
“The infinite joy of touching Brahman is easily attained by those who are free from the burden of evil and established within themselves.
“They see the Self in every creature and all creation in the Self. With consciousness unified through meditation, they see everything with an equal eye.
“I am ever present to those who have realized (Me) in every creature. Seeing all life as (My) manifestation, they are never separated from (Me).
“They worship (Me) in the hearts of all, and all their actions proceed from (Me). Wherever they may live, they abide in (Me).
“When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union.” (v28-32).
“O Krishna, the stillness of divine union which (You) describe is beyond my comprehension. How can the mind, which is so restless, attain lasting peace?
“Krishna, the mind is restless, turbulent, powerful, violent; trying to control it is like trying to tame the wind.” (v33-34).
“It is true that the mind is restless and difficult to control. But it can be conquered, Arjuna, through regular practice and detachment.
“Those who lack self-control will find it difficult to progress in meditation; but those who are self-controlled, striving earnestly through the right means, will attain the goal.” (v35-36).
“Krishna, what happens to the man who has faith but who lacks self-control and wanders from the path, not attaining success in yoga?” (v37).
“Arjuna, my son, such a person will not be destroyed. No one who does good work will ever come to a bad end, either here or in the world to come.” (v40).
Sri Krishna describes the rebirth into families with merit, who practise meditation.
“Meditation is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation, Arjuna!” (v46).
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How genuine can the renunciation of action actually be, if one intends to continue living? There is the consideration of a perceived polarity of human existence, between absolute altruism and absolute transgression: on the side of altruism, there is the consideration of a man simply sitting quietly and breathing modestly, without consuming any food, drink, or nourishment, and causing a minimalisation of transgression, until that man eventually passes from life presumably due to dehydration; this may be considered the least “offensive” existence that a man may assume within this temporal life (without committing some form of suicide which may cause psychological harm to others); on the other end of the spectrum, a man may plot with a small number of other men to conquer the entire temporal realm of the Universe, and accumulating all the women and material riches within the Universe, and having numerous children; however, the man may then perceive his previous allies as enemies and methodically plot and kill all his male competitors, and the sons of such men, again, taking all the women and material riches whereby he becomes the one and only man within the entire Universe; yet, perhaps like Saul or even Arjuna, the man may then begin to consider his own sons as eventual enemies, and arrange for his wives and daughters to kill all his sons; and being the only man within the Universe, many of the wives may begin to resent the man because of his lack of attention towards the wives, and thus the man begins to plot and annihilate all the rebellious women, until, he, again is the only person left within the Universe; whereby, despondent and fatigued from a lifetime of plotting and killing, the man sits quietly by himself, breathing moderately, until he similarly passes away from dehydration; how might these 2 scenarios be considered amidst the principles of selfless action and the renunciation of action?
What is the “city of nine gates,” referenced in Verse 13?
Within Verse 14, what is meant by the “Lord of this world”? Is this distinguished from specifically, or aggregately referring to Brahman, and if so, how so?
Amidst the teachings for having equanimity towards all beings, does this mean recognising an ultimate, synonymous Divine existence within each being, whilst also being able to recognise differences between beings: giving oranges to someone who likes oranges, and apples to someone who likes apples, rather than simply giving everyone an equal amount of grapes? If the recognition of temporal differences is appropriate, what is the appropriate balance between attending to such distinctions whilst simultaneously cultivating the synonymous Divine existence within each being? And in this respect, does an individual maintain certain responsibilities towards family members and friends, compared to additional individuals (recognising how such family and friends may have an increased dependency on a person, compared to additional people and strangers)? What might be an appropriate balance amidst the maintenance of such distinct relationships? Is it appropriate to recognise the distinct benefits that dirt, stones, and gold each provide?
Amidst the equal disposition to both “good” and “bad” beings, how does one abstain from becoming tamasic and confusing “good” and “bad”? And within this respect, can the proceeding statement actually be understood as an affirmative proclamation of Faith and benevolence: “Nothing is from Brahman,” or similarly, “Nothing is also from Brahman.”?
How does the instruction for meditation, provided within Chapter 6, compare with Jesus’s teaching regarding “The Lord’s Prayer,” and similar, explicit instructions of worship within Buddhism, Judaism, and the sunna of Muhammad?
Can the teaching of “holding the Self by the means of the Self” also be understood in a similar manner to “enhancing one’s experience of compassion by becoming increasingly compassionate towards others”?
How can one cultivate “self-control” within one’s self? What is the nature of the existence of self-control amidst the notion of free will, and its apparent mutual exclusivity from omnipotence? And how can these teachings be considered amidst the incident of the Israelites becoming inpatient with Moshe’s absence and forming the golden calf?
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Digha Nikaya
Maha Parinibbana Suttanta
Chapter 2
“Now the Exalted One addressed the venerable Ananda, and said:--‘Come, Ananda, let us go on to Kotigama.’
“ ‘So be it, (leader)!’ said Ananda, in assent to the Exalted One.
“The Exalted One proceeded with a great company of the brethren to Kotigama; and there he stayed in the village itself.” (v1).
“And at that place the Exalted One addressed the brethren, and said:--‘It is through not understanding and grasping four Aryan Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I!
“And what are these four?
“The Aryan truth about sorrow; the Aryan truth about the cause of sorrow; the Aryan truth about the cessation of sorrow; and the Aryan truth about the path that leads to that cessation. But when these Aryan truths are grasped and known the craving for future life is rooted out, that which leads to renewed becoming is destroyed, and then there is no more birth!” (v2).
“There too, while staying at Kotigama, the Exalted One held that comprehensive religious talk with the brethren, saying:-- ‘Such and such is upright conduct; such and such is earnest contemplation; such and such is intelligence. Great becomes the fruit, great the advantage of earnest contemplation, when it is set round with upright conduct. Great becomes the fruit, great the advantage of intellect when it is set round with earnest contemplation. Then mind set round with intelligence is set quite free from the Intoxications, that is to say, from the Intoxication of Sensuality, from the Intoxication of Becoming, from the Intoxication of Delusion, from the Intoxication of Ignorance.’” (v4).
The Buddha and Ananda travel to Nadikas.
“And the venerable Ananda went to the Exalted One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Exalted One, and said:--‘The brother named Salha has died at Nadika, (leader). Where has he been reborn, and what is his destiny? The sister named Nanda has died, (leader), at Nadika. Where is she reborn, and what is her detiny?” (v6).
Ananda asks similar questions about Sudatta, Sugata, Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda.
“The brother named Salha, Ananda, by the destruction of the Intoxications has by himself, and in this world, known and realized and attained to Arahantship, to emancipation of heart and to emancipation of mind. The sister named Nanda, Ananda, has, by the complete destruction of the five bonds that bind people to these lower worlds of lust, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ananda, by the complete destruction of the three bonds, and by the reduction to a minimum of lust, ill-will, and stupidity, has become a Sakadagamin, who on his first return to this world will make an end of sorrow.” (v7).
The Buddha provides similar responses to the members of the Sangha of whom Ananda inquires.
“Now there is nothing strange in this, Ananda, that a human being should die; but that as each one does so you should come to me, and inquire about them in this manner, that is wearisome to me. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if a disciple of the noble ones possess he may, if he should so desire, himself predict of himself:--‘Purgatory is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of hereafter attaining to the enlightenment of Arahantship.’” (v8).
“What then, Ananda, is this Mirror of Truth? It is the consciousness that the disciple of the Arahants is in this world possessed of faith in the Buddha—believing the Exalted One to be the Arahant, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men’s wayward hearts, the Teacher of (deities) and men, the Exalted and Awakened One. And that he the disciple is possessed of faith in the Truth—beliving the Truth to have been proclaimed by the Exalted One, of advantage in this world, passing not away, welcoming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he the disciple is possess of faith in the Order—believing the multitude of the disciples of the Exalted One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding—believing this church of the Exalted One to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world; to be possessed of the virtues beloved by the god, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virutes which as praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to concentration of heart.” (v9).
The Buddha provides discourse at the Brick Hall at Nadika, to the Sangha.
The Buddha and Ananda travel to Vesali.
“Now there the Exalted One addressed the brethren, and said:--‘Let a brother, O mendicants, be mindful and self-possessed; this is our instruction to you.
“And how does a brother become mindful?
“Herein, O mendicants, a brother continues as to the body, so to look upon the body that the remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. And in the same way as to feelings, moods, or ideas, he continues so to look upon each that he remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world.
“And how does a brother become self-possessed?
“He acts, O mendicants, in full presence of mind whatever he may do, in going out or coming in, in looking forward or in looking round, in bending his arm or in stretching it forth, in wearing his robes or in carrying his bowl, in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in walking or standing or sitting, in sleeping or waking, in talking and in being silent.
“Thus let a brother, O mendicants, be mindful and self-possessed; this is our instruction to you.” (v12-13).
The courtesan, Ambapali, visits the Buddha; and the Buddha discourses to her.
The Licchavis travel to listen to the Buddha, competitively encounter Ambapali on the path, and solicit Ambapali to relinquish her appointment with the Buddha; and Ambapali refuses.
The Buddha discourse to the Licchavis and refuses the invitation for a meal because of the previous commitment to Ambapali.
Ambapali serves the Buddha and the Sangha a meal.
The Buddha provides additional discourse.
The Buddha and Ananda travel to Beluva, and prepare for the rainy season.
“Now when the Exalted One had thus entered upon the rainy season, there fell upon him a dire sickness, and sharp pains came upon him, even unto death. But the Exalted One, mindful and
self-possessed, bore them without complaint.
“Then this thought occurred to the Exalted One;--‘It would not be right for me to pass away without addressing the disciples, without taking leave of the Order. Let me now, by a strong effort of the will, bend this sickness down again, and keep my hold on life till the allotted time be come.’
“And the Exalted One, by a strong effort of the will, bent that sickness down again, and kept his hold on life till the time he fixed upon should come. And the sickness abated upon him.” (v23).
Ananda communicates relief that the Buddha intends to maintain his health in order to further share the Dharma.
“What, then, Ananda? Does the Order expect that of me? I have preached the truth without making any distinction between exoteric and esoteric doctrine; for in respect of the truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps some things back. Surely, Ananda, should there be any one who harbours the thought, ‘It is I who will lead the brotherhood,’ or, ‘The Order is dependent upon me,’ it is he who should lay down instructions in any matter concerning the Order. Now the Tathagata, Ananda, thinks not that it is he who should lead the brotherhood, or that the Order is dependent upon him. Why then should he leave instructions in any matter concerning the Order? I too, O Ananda, am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days, I am turning eighty years of age; and just as a worn-out cart, Ananda, can be kept going only with the help of thongs, so, methinks, the body of the Tathagata can only be kept going by bandaging it up. It is only, ANanda, when the Tathagata, by ceasing to attend any outward thing, becomes plunged by the cessation of any separate sensation in that concentration of heart which is concerned with no material object—it is only then that the body of the Tathagata is at ease.” (v25).
“Therefore, O Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp. Hold fast as a refuge to the Truth. Look not for refuge to any one besides yourselves. And how, Ananda, is a brother to be a lamp unto himself, a refuge to himself, betaking himself to no external refuge, holding fast to the Truth, looking not for refuge to any one besides himself?” (v26).
The Buddha shares the doctrine of being mindful and self-possessed.
“And whosoever, Ananda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but holding fast to the Truth as their lamp, and holding fast as their refuge to the Truth, shall look not for refuge to any one besides themselves—it is they, Ananda, among my bhikkhus, who shall reach the very topmost Height!—but they must be anxious to learn.” (v26).
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Within the Buddha’s initial address to the Sangha, and in a manner that seems to be uncustomary, the Buddha utilises the 1st person plural tense when describing the experience of ignorance and suffering, rather than utilising the 3rd person singular tense in a comparatively objective, and “Universal,” and observant manner; through this, the Buddha includes himself within such experience; is there any intentionality, and/or significance within this grammatical distinction?
Is the Aryan characteristic, that the Buddha references, associated with the Aryan race affiliated with the ethnic people from the Northern portion of Eurasia; and if so, what are the implications, particularly contemporarily of such connexion?
Within the opening verses of this chapter, the Buddha shares the 4 Noble Truths with the Sangha; is this the first occasion that the Buddha shares this doctrine with the Sangha, or is the Buddha simply repeating, and perhaps emphasising, Kattari Ariyasachani; is this the first Dharma teaching that the Buddha shares, and if so, how does the Sangha already seem to exist before such teachings?
Within this chapter, the Buddha refers to the doctrine of reincarnation; can the experience of “past lives” also be understood as some opaque recollection of the previous lives of others that precede the birth of an individual within this temporal realm, which each individual retains because of each individual’s previous existence as a “portion” of the infinity and omniscience that is Nirvana (God), and that continues to exist within each individual throughout the course of life within this temporal realm (perhaps in a similar manner that an individual may proclaim a certain understanding of Nirvana [God], and concepts such as infinity, without actually proclaiming an encapsulated experience of such phenomena and beliefs)?
How is the refusal of the existence of any deity balanced with the teaching to have “Faith” within the Buddha as the “Exalted One,” as described within Verse 9? How is proclamation of refuge within the Three Jewels of the Buddha, Dharma, and Sangha differentiated from the apparent solicitation of ego-subordination made within the respective proclamations of Faith required within additional religious traditions?
How does the Buddha’s instruction for mindfulness and self-possession compare with the teachings provided from Sri Krishna, as well as the appropriate mitzvot provided through Moshe, and the sunna of Muhammad, and the teachings of Jesus?
Amidst the miracles that the Buddha establishes, what is the nature of his susceptibility to sickness, as well as that of his ability to abate such sickness?
Acknowledging his eventual passing from life, how do the Buddha’s instructions to the Sangha compare with Jesus’s instructions to his disciples, as well as Moshe’s instructions to the Israelites? How is such transition directed upon the passing of Muhammad, and additionally? What are the respective characteristics of the respective discipleships within each of these circumstances?
It seems as though the Buddha is unable to avoid the 3 maladies of sickness, old age, and death, that prompts the Buddha to ask about suffering and adopt the life of the ascetic; however, what is the Buddha able to achieve during this lifetime? Is there an absence of any difference of whether he leads the life of a king or a Buddha because he similarly grows old, becomes sick, and passes away, in any case; or is there an intrinsic value and redemption within his Enlightenment and his teaching of the Dharma regarding Nirvana?
How does the Buddha’s teaching of, “Be ye lamps unto yourselves…” and “be a refuge unto yourself,” compare with the subsequent doctrine of, and practice of proclaiming refuge within, the Three Jewels? What similar distinctions (between the teaching of a Prophet and the subsequent practises of adherents upon the passing of the Prophet) can be found within additional religious traditions?
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Gospels
Luke 23 – 24
“Then the whole company of them arose, and brought him before Pilate. And they began to accuse him, saying, ‘We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king.’ And Pilate asked him, ‘Are you the King of the Jews?’ And he answered him, ‘You have said so.’ And Pilate said to the chief priests and the multitudes, ‘I find no crime in this man.’ But they were urgent, saying, ‘He stirs up the people, teaching throughout all Judea, from Galilee even to this place.’” (v1-5).
Pilate sends Jesus to Herod, in Galilee, for jurisdictional purposes.
“When Herod saw Jesus, he was very glad, for he had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length; but he made no answer. The chief priests and the scribes stood by, vehemently accusing him. And Herod with his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he send him back to Pilate. And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.” (v8-12).
Pilate announces to the religious leaders his intention to release Jesus; the religious leaders demand the release of Barabbas and the crucifixion of Jesus; and Pilate relents.
“And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.” (v26).
Jesus’s followers trail behind him, weeping; Jesus instructs the crowd to weep for itself, because of the impending destruction.
“Two others also, who were criminals, were led away to be put to death with him. And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. And Jesus said, ‘(God), forgive them; for they know not what they do.’ And they cast lots to divide his garments.” (v32-34).
The leaders and soldiers taunt Jesus.
One of the crucified criminals taunts Jesus.
“But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong.’ And he said, “Jesus, remember me when you come into your kingdom.’ And he said to him, ‘Truly, I say to you, today you will be with me in Paradise.’” (v40-43).
“It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘(God), into (Thy) hand I commit my spirit!’ And having said this he breathed his last.” (v44-46).
“Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good an righteous man, who had not consented to their purpose and deed, and he was looking for the (Sovereignty) of God. This man went to Pilate and asked for the body of Jesus. The he took it down and wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid.” (v50-53).
“It was the day of Preparation, and the Sabbath was beginning. The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; then they returned, and prepared spices and ointments.
“On the Sabbath they rested according to the commandment.” (v54-56).
“But on the first day of the week, at early dawn, they went to the tomb, taking the spices which they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body. While they were perplexed about this, behold, two men stood by them in dazzling apparel; and as they were frightened and bowed their faces to the grond, the men said to them, ‘Why do you seek the living among the dead? Remember how he told you, while he was still in Galilee, that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.’ And they remembered his words, and returning from the tomb they told all this to the eleven and to all the rest.” (v1-9).
The apostles disbelieve the women.
Jesus approaches two of the disciples walking to Emmaus; the disciples abstain from recognising Jesus, and share the story of the recent events.
“And he said to them, ‘O foolish men, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’” (v25-26).
“When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him; and he vanished out of their sight. They said to each other, ‘Did not our hearts burn within us whil he talked to us on the road, while he opened to us the scriptures?’”
Jesus appears to the eleven disciples in Jerusalem.
“And he said to them, ‘Why are you troubled, and why do questionings rise in your hearts? See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have.’ And a while they still disbelieved for joy, and wondered, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them.” (v38-43).
“Then he opened their minds to understand the scriptures,” (v45).
“And behold, I send the promise of my (God) upon you; but stay in the city, until you are clothed with power from on high.” (v48-49).
“Then he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them, and was carried up into heaven. And they returned to Jerusalem with great joy, and were continually in the temple blessing God.” (v50-53).
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What is the nature of the political connexion, and the implications therein, that are communicated within the religious leaders bringing Jesus to Pilate as an offender of the “nation,” rather than persecuting Jesus within the religious authority of the Jewish community? What jurisdiction does Pilate maintain regarding the enforcement of Jewish doctrine?
Why is Pilate so hesitant to persecute Jesus; and similarly so with Herod? What is the cost to a ruler upon the persecution of an “innocent” person?
Why is Jesus quiet when questioned by Herod? How does this compare with Jesus’s previous teaching to his disciples about receiving direction from the Spirit of God in knowing what to say? How does Jesus’s interaction with conventional authority compare with that of the Buddha, and similarly with Moshe and Muhammad?
Why does Simon of Cyrene carry Jesus’s cross, particularly after Jesus instructs each man to “carry your own cross”?
Within Verse 42, there is reference to Jesus’s kingdom; within Christian Theology, is there a distinction between Jesus’s kingdom and the Sovereignty of God? And if understood as synonymous, why are both of these 2 terms distinctively utilised; and what are the implications amidst such distinctive utilisation?
What are the implications of Joseph being a “righteous” man, yet also being a member of the council and the conventional authorities who prompt the crucifixion of Jesus? Is it possible to associate with such transgressions without being implicated amidst such transgressions? Amidst Joseph’s righteousness, why does he abstain from directly advocating for Jesus to prevent his crucifixion, or why does Joseph abstain from selling all his wealth and becoming an apostle of Jesus?
Is there any legitimacy within the consideration of all righteous people being Moshiach, persevering through such persecution to usher in a new age within humanity; with each perhaps enduring a subtle, or an explicit, tumult within this process; and can such be considered the intrinsic, and Universal, experience of life?
Amidst the expectation, within Christianity and amidst additionally similar religious prophesies and communities, of the Christ experiencing persecution as a means of manifesting Paradise within the Universe, might this have any influence in leading Christian leaders of convention in actually applying such persecution towards anyone who might be perceived as a potential Christ/Moshiach, as a means of testing the validity of such existence, and fulfilling certain prophesies regarding Moshiach and Christ?
What is the nature of Jesus’s existence, within this temporal realm, when he returns from his resurrection? It seems as though he maintains a physical form, yet is there any distinction from his previous physical form, and/or the respective physical forms of other people? And why does Jesus eat the fish?
Jesus’s disciples talk about the “heightening of the heart” when interacting with Jesus; how does this compare with the teaching that Sri Krishna provides regarding experiencing Brahman within the hearts of others?
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Koran
Sura 22: Al Hajj (The Pilgrimage)
“O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing.
“The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will notbe drunken, but the chastisement of Allah will be severe.” (v1-2).
“And among men is he who disputes about Allah without knowledge, and follows every rebellious devil—
“For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire.” (v3-4).
“O People, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you. And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing. And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful growth of every kind.” (v5).
“That is because Allah, (Allah) is the Truth, and (Allah) gives life to the dead, and (Allah) is Possessor of power over all things.” (v6).
“And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves.” (v7).
“And among men is he who serves Allah, standing on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong. He loses this world and the Hereafter. That is a manifest loss.” (v11).
“He calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil associate!” (v13).
“Seest thou not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what (Allah) pleases.” (v18).
Consequences are described for wrongdoers.
“Those who disbelieve and hinder men from Allah’s way and from the Sacred Mosque, which We have made equally for all men, for the dweller therein and the visitor. And whoever inclines therein to wrong, unjustly, We shall make him taste of painful chastisement.” (v25).
“And when We pointed to Abraham the place of the House, saying: Associate naught with Me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves.
“And proclaim to men the Pilgrimage: they will come to the on foot and on every lean camel, coming from every remote path:
“That they may witness benefits provided for them, and mention the name of Allah on appointed days over what (Allah) has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy.
“Then let them accomplish their needful acts of cleansing, and let them fulfill their vows and go round the Ancient House.
“That shall be so. And whoever respects the sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you, except that which is recited to you, so shun the filth of the idols and shun false words.” (v26-30).
“And for every nation We appointed acts of devotion that they might mention the name of Allah on what (Allah) has given them of the cattle quadrupeds. So your God is One God, therefore to (Allah) should you submit. And give good news to the humble.” (v34).
“Whose hearts tremble when Allah is mentioned, and who are patient in their afflictions, and who keep up prayer, and spend of what We have given them.” (v35).
“Permission to fight si given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them—
“Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps (Allah). Surely Allah is Strong, Mighty.” (v40).
“Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs.” (v41).
There is the description of defiance to previous Prophets.
“Say: O people, I am only a plain warner to you.” (v49).
“So those who believe and do good, for them is forgiveness and an honourable sustenance.” (v50).
“And We never sent a messenger or a prophet before thee but when he desired, the devil made a suggestion respecting his desire; but Allah annuls that which the devil casts, then dos Allah establish (Allah’s) messages. And Allah is Knowing, Wise—
“That (Allah) may make what the devil casts a trial for those in whose hearts is a disease and the hard-hearted. And surely the wrongdoers are in severe opposition.
“And that those who have been given knowledge may know that it is the Truth from thy Lord, so they should believe in it that their hearts may be lowly before (Allah). And surely Allah is the Guide of those who believe, into a right path.” (v52-54).
“And those who disbelieve will not cease to be in doubt concerning it, until the Hour overtakes them suddenly, or there comes to them the chastisement of a destructive day.
“The (Sovereignty) on that day is Allah’s. (Allah) will judge between them. So those who believe and do good will be in Gardens of bliss.” (v55-56).
“And those who flee in Allah’s way and are then slain or die, Allah will certainly grant them a goodly sustenance. And surely Allah is the Best of providers.
“Allah will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing, Forbearing.” (v58-59).
“That is so. And whoever retaliates with the like of that with which he is afflicted and he is oppressed, Allah will certainly help him. Surely Allah is Pardoning, Forgiving.” (v60).
“That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing.” (v61).
“That is because Allah is the Truth, and that which they call upon besides (Allah)—that is the falsehood, and because Allah—(Allah) is the High, the Great.
“Seest thou not that Allah sends down water from the cloud, then the earth becomes green? Surely Allah is Knower of subtleties, Aware.
“To (Allah) belongs whatever is in the heavens and whatever is in the earth. And surely Allah—(Allah) is the Self-Sufficient, the Praised.” (v62-64).
“To every nation We appointed acts of devotion, which they observe, so let them not dispute with thee in the matter, and call to thy Lord. Surely thou art on a right guidance.
“And if they contend with thee, say: Allah best knows what you do.
“Allah will judge between you on the day of Resurrection respecting that in which you differ.” (v67-69).
“Allah chooses messengers from angels and from men. Surely Allah is Hearing, Seeing.” (v75).
“And strive hard for Allah with due striving. (Allah) has chosen you and has not laid upon you any hardship in religion—the faith of your father Abraham. (Allah) named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to you, and you may be bearers of witness to the people; so keep up prayer and pay the poor-rate and hold fast to Allah. (Allah) is your Protector; excellent the Protector and excellent the Helper!” (v78).
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When reading the Koran, are there any physical procedures that are to be adhered, such as prostrations or recitations made aloud, when specifically indicated within, or amidst, the text of the Koran?
How does the tumult of the Hour, described within the Koran, compare with the devastation that Jesus foretells, within the Gospels (particularly considering similar references to women who are “giving suck” to babies)? How do both of these compare to the blessing and the curse told by Moshe? And how do these compare with the respective teachings of reincarnation provided from both Hinduism and Buddhism?
How does the doctrine of resurrection, within Islam, compare and contrast with the respective doctrines within Judaism and Christianity, as well as the respective and distinct doctrines of reincarnation within Hinduism and Buddhism?
How does the Koranic teaching, regarding the unrighteous associating with those who cause harm to such individuals, compare with the teaching from the Bhagavad Gita regarding the prohibition from sharing the wisdom of the Bhagavad Gita with those who are unworthy of such? How does this compare with Adonai’s command to Moshe for the Israelites to abstain from making treaties with the foreign nations whom Adonai is removing from Eretz Israel?
Amidst the notion of all elements intrinsically prostrating to Allah, as described within Verse 18, does this include all people, as well (even amidst the text that seems to negate such a perception)? If so, is there any legitimacy within the consideration of the transgressions of disbelievers necessarily being manifested through the omnipotent Will of Allah? And if otherwise, what is the nature of the distinction between the power of Allah to control the Sun, Moon, Stars, Earth, and nature, yet there existing some preclusion that enables an unrighteous individual, through “free will,” to willingly commit such transgressions?
Does the description within Verse 25, regarding the Sacred Masjid being created equally for all men, indeed apply to “all men,” or to simply all Muslims?
How does the Hajj compare with the travels of the Israelites through the wilderness, and to Jesus travelling to Jerusalem with his disciples, and the Buddha travelling around India with Ananda, visiting the Sangha? How does the Sacred Masjid compare with Mount Sinai?
What are the geopolitical implications regarding the reference to “every nation,” made within Verse 34, particularly those nations that are otherwise explicitly unbeknownst to the respective temporal civilisation proclaiming such Universality? Is this meant to be literally understood, or esoterically understood? And if esoterically understood, does this prompt the believer to be dutiful and humble in evidencing the belief in Allah within other nations that may abstain from explicitly, and literally, proclaim the name of “Allah”? How does this compare with the “other disciples” that Jesus proclaims? And in a similar manner, how are the tribes of Israel to be reconciled with the heterogeneous nature of Jews amidst the “casting out” from Eretz Israel, and the emergence of the Jewish Diaspora?
Rather than a condoning of retaliatory violence, can the “just war” be understood as permission to challenge and ultimately undue oppressive conventional rule? What relevance does the teaching, from the Torah, have regarding Adonai alleviating the enemy from before the Israelites (believers) and delivering the Israelites (believers) into the Promised Land? And how does this compare with the respective teachings provided by Sri Krishna, as well as the Buddha?
How does the Koranic teaching regarding forgiveness, within Verse 50, compare with the teaching, from the Bhagavad Gita, regarding: “holding the Self by means of the Self”?
Is it accurate to discern that the Koran dissuades believers from passing judgment over disbelievers, yet permits believers to directly challenge transgressions that are caused by any person (perhaps equating such transgressions as disbelief, in and of itself)?
How do the trials provided from the devil, described in Verse 53, compare with Jesus’s parable regarding the seeds upon the path being shriveled by the Sun or choked by weeds, representing the cares of the World? How do these also compare with the Intoxications that the Buddha describes, the rajasic nature that is described within the Bhagavad Gita, and the susceptibility (within Judaism) towards practising the idolatrous religious of the foreign tribes?
How might the teaching within Verse 61, regarding the “light of day,” be compared to the example of the glow upon Moshe’s face when returning from Mount Sinai?
What is the distinction, and the implications therein, between the messengers chosen from angels compared with the messengers chosen from men?
How does the teaching within Verse 78, regarding the abstinence of hardship of religion, compare to Moshe’s departing teaching to the Israelites describing the mitzvot being of the Earth, rather than some unattainable Heavenly pursuit?
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Blessings upon the Prophets:
May Peace and Blessings of the Highest Authority we respectively recognise, known by many names, including God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis, Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, the Indigenous, Tainoterranea, Asia, Europe, Mediterranea, and Africa, and the Universe.
ૐ. אמן.
שלום.नमस्ते.สมาธิ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.
ૐ. אמן.
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