Holy Scriptures Study (Week 24; Vayikra) 118.7.17

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 24 Vayikra; 118.7.17

Torah

Vayikra 1:1 – 5:26

“Adonai spoke to (Moshe) from the Meeting Tent and said: Speak to the Israelites, and give them the following instructions: When a person presents an animal as an offering to Adonai, he must bring it from the bulls, sheep, or goats.” (v1-2).

“If the sacrifice is a burnt offering, a healthy male bull must be taken from the herd. He must bring it to the entrance of the Meeting Tent, so it can be presented before Adonai. He shall place his hands on the head of the offering, and it will be accepted as his substitute and make atonement for him.” (v3-4).
“The young bull should be slaughtered. Then Aaron’s sons, the priests, shall present the blood, by sprinkling it on all four sides of the altar that is at the entrance of the Meeting Tent.

“Then the burnt offering should be skinned and cut into pieces. Aaron’s sons shall build a wood fire on the altar, and arrange the body parts on top of the altar fire.” (v5-8).

“Should the burnt offering be a turtle dove or a pigeon, the priest shall bring it to the altar and remove its head and burn it on the altar.” (v14-15).

“If anyone presents a grain offering to Adonai, it must consist of the finest flour; he shall mix it with olive oil and place frankincense upon it.” (v1).

The Priest burns some flour, and is able to retain the remainder of the flour to consume.

The bread can be baked, fried, or cooked in a pan.

“Do not offer any grain offering that is made with leavened dough, because neither yeast nor honey is acceptable as a fire offering to Adonai. Although you may bring them as a first fruit offering to Adonai, they must not be offered on the altar.” (v11-12).

“Every grain offering must be seasoned with salt. Always add salt to your grain offering because it will remind you of Adonai’s covenant.” (v13).

“Pour olive oil and frankincense on it, just as for any other grain offering.” (v5).

“If the sacrifice is a peace offering taken from the cattle herd, it can be either a healthy male or a healthy female.” (v1).

There are instructions similar to that of the burnt offering.

“If the sacrifice is a peace offering to Adonai, you may present a healthy male or female goat or sheep.” (v6).

“This is a thank you gift to Adonai. Remember that all the fat belongs to Adonai. No matter where you may live, it shall be a law for all your generations that you must not eat any fat or blood that is usually sacrificed.” (v17).

“Adonai told (Moshe) to speak to the Israelites and tell them the following:

“This is the law when a person accidentally commits a sin by violating one of Adonai’s commandments.” (v1-2).

“If a High Priest accidently commits a sin and brings guilt on the whole community, he shall bring a healthy young bull as a sin offering to Adonai.” (v3).

Similar instructions, as those regarding the burnt offering, are provided.

“He shall take the bull’s skin and all its flesh and remove them to a clean place outside the camp, where the altar’s ashes are thrown. They shall be burned on a wood fire in the place where the ashes are thrown.” (v11-12).

“If the entire community of Israel accidentally commits an error, even though the people were unaware that they had violated one of Adonai’s commandments, they are still guilty. When the sin they have committed becomes known, the congregation must bring a young bull as a sin offering and present it at the entrance of the Meeting Tent.” (v13-14).

Similar instructions, as those regarding the High Priest’s offering, are provided.

“If a leader accidentally commits a sin and violates one of Adonai’s commandments, then he is guilty. When he becomes aware of the sin he has committed, he must bring a healthy male goat as a sacrifice.” (v22-23).

There are similar instructions for the offering.

“If an ordinary Israelite accidently commits a sin by violating one of Adonai’s commandments, he is guilty.

“When he is made aware of the sin he has committed, he must bring a healthy female goat as a sacrifice for the sin he has committed.” (v27-28).

There are similar instructions for the offering.

“If anyone brings a sheep as a sin offering, he shall bring a healthy female animal.” (v32).

There are similar instructions for the offering.

“In this way the priest will make atonement for the sin the person committed and he will be forgiven.” (v35).

Additional offerings are prescribed for additional offences, including: refusing to provide testimony in court, touching/coming into contact with an unclean element (such as a dead animal) or human waste, or failing in fulfilling a promise.

“He must also bring a guilt offering to Adonai for the sin he has committed. It must be a female sheep or goat, brought as a sin offering. The priest will then make atonement for the person’s sin.” (v6).

“If he cannot afford a sheep, the guilt offering he presents to Adonai for his sin shall be two doves or two pigeons. One of them shall be a sin offering, and one of them shall be a burnt offering.” (v7).

“However, if the sinner is poor and cannot afford the two doves or two pigeons for the sacrifice, he can bring two quarts of fine flour as a sin offering. Since it is a sin offering, he shall not mix it with olive oil or frankincense.” (v11).

“For taking something that was sacred, he must make full restitution, and add twenty percent of its value, and give the payment to the priest.” (v16).

“If a person, without knowing it, sins by violating one of Adonai’s commandments, he is still responsible for his error.” (v17).

“Adonai said to (Moshe): This is the law when a person sins and commits an offense against Adonai by lying to his neighbour about an article that was entrusted to him for safekeeping, or cheats on a business deal, or by robbery, or by withholding money, or by finding a lost object and denying it. A person who swears falsely in any of these cases is considered to have sinned.” (v20-22).

“The priest shall make atonement for him before Adonai, and he will then be forgiven for any crime he has committed.” (v26).

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How do the animal sacrifices and grain sacrifices compare, described within Vayikra, compare to the “quintessential offering” described by the Buddha within the Digha Nikaya? What is the intrinsic purpose and significance within making an offering? Is this a punishment, a gift, and/or a tax? How do these offerings compare to the teachings, within the Bhagavad Gita, regarding “making all one’s actions an offering to Brahman”? Is it possible to lead a genuinely righteous lifestyle without the necessity of such offerings (perhaps intrinsically adhering to that principle of all actions being an offering)?

What is actually meant by the description of the animal sacrifice being accepted as a “substitute,” and making “atonement” for the man offering the sacrifice? What prevents a man from continually engaging within transgressive behaviour as long as he maintains a proficient amount of animals to sacrifice after such acts (effectively making such sacrifices simply a “taxation” on wrongful behaviour)? Understanding that the Priests are able to eat from many of the animal sacrifices, is it accurate to discern how righteous a community is by how obese the Priests are? Is there any legitimacy within the notion (and/or precedent of) establishing a cap/quota for the number of sacrifices an individual is able to make within a certain duration (a month, a year, and/or a lifetime)?

Is there any legitimacy/significance within the similarity between how the ashes from the “guilt offering” are taken outside the camp and thrown unto the ash heap, and the later instructions describing how lepers are taken outside the camp until remaining clean? Is there any significant connexion (intentional and/or perhaps ironic) between these 2 notions (the ash heap and the leper outside the camp) and the throwing of ashes before Paraoh, in Egypt (which causes the outbreak of boils amongst the Egyptians)?

How can a Priest, or any other person, make “atonement” for another person’s transgressions?

Within this Parshah, there are effective religious/political and socioeconomic distinctions that are made between “Priests,” “leaders of communities,” “ordinary men,” as well as those who can respectively afford a sheep/goat, 2 doves/pigeons, or flour (and perhaps, further: those who are unable to even afford flour); what legitimacy (or lack thereof), what significance, and/or what implications exist within these distinctions? How does this compare with the “1 law for everyone” rule? Whilst this seems to provide leniency towards those who are unable to afford a sheep or goat, does this, in fact, simply implicitly condone the potential disparities that may emerge within such socioeconomic distinctions?

How does the penalty of adding 20%, in providing restitution after stealing or otherwise unlawfully taking property, compare with the practise of charging interest for a debt?

How does the Priest’s performance of the sacrifice, and the subsequent facilitation of forgiveness of the person who previously commits the transgression, compare with Jesus’s forgiving of the sins of others? How does this compare with the respective beliefs of Karma and justice within Hinduism, Buddhism, and Islam? Aside from the actual offering, what else is intrinsically necessary within such a process of atonement and forgiveness; and how is this respectively evidenced, and described, within each of these religious traditions?

Amidst the traditional, historic responsibility that the Priests (Kohanim) maintain in facilitating the forgiveness of each of the Israelites, what type of influence (and perhaps dependence) does this eventually establish within the psyche and hierarchy of the descendants of Israel? How is such influence itself influenced through the emergence of the Rabbinate, and the substantial diminishment of animal sacrifices?

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Bhagavad Gita

Bhagavad Gita 11 – 12

“Out of compassion (You) have taught me the supreme mystery of the Self. Through (Your) words my delusion is gone.

“You have explained the origin and end of every creature, O Lotus-eyed one, and told me of (Your) own supreme, limitless existence.

“Just as (You) have described (Your) infinite glory, O Lord, now I long to see it. I want to see (You) as the supreme ruler of creation.

“O Lord, master of yoga, if (You) think me strong enough to behold it, show me (Your) Immortal Self.” (v1-4).
“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.

“Behold the (deities) of the natural world, and many more wonders never revealed before.

“Behold the entire cosmos turning within (My) body, and the other things you desire to see.

“But these things cannot be seen with your physical eyes; therefore I give you spiritual vision to perceive (My) majestic power.” (v5-8)

“Having spoken these words, Krishna, the master of yoga, revealed to Arjuna (Brahman’s) most exalted, (Lordly) form.

“(Brahman) appeared with an infinite number of faces, ornamented by heavenly jewels, displaying unending miracles and the countless weapons of his power.

“Clothed in celestial garments and covered with garlands, sweet-smelling with heavenly fragrances, (Brahman) showed (Brahman’s Self) as the infinite Lord, the source of all wonders, (Whose) face is everywhere.” (v9-11).

“There, within the body of the God of (deities), Arjuna saw all the manifold forms of the universe united as one.” (v13).

“O Lord, I see within (Your) body all the (deities) and every kind of living creature. I see Brahma, the Creator, seated on a lotus; I see the ancient sages and the celestial serpents.

“I see infinite mouths and arms, stomachs, and eyes, and (You) are embodied in every form. I see (You) everywhere, without beginning, middle, or end. You are the Lord of all creation, and the cosmos is (Your) body.” (v15-16).

“You are the supreme, changeless Reality, the one thing to be known. You are the refuge of all creation, the immortal spirit, the eternal guardian of eternal (Dharma).” (v18).

Arjuna provides further description of his Divine vision.

Arjuna utilises the term, “Vishnu,” in addressing his vision.

“I see all the sons of Dhritarashtra; I see Bhishma, Drona, and Karna; I see our warriors and all the kings who are here to fight.

“All are rushing into (Your) awful jaws; I see some of them crushed by (Your) teeth.

“As rivers flow into the ocean, all the warriors of this world are passing into (Your) fiery jaws;

“all creatures rush to their destruction like moths into a flame.” (v26-29).

“I am time, the destroyer of all; I have come to consume the world. Even without your participation, all the warriors gathered here will die.

“Therefore arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be (My) instrument.

“Bhishma, Drona, Jayadratha, Karna, and many others are already slain. Kill those whom I have killed. Do not hesitate. Fight in this battle and you will conquer your enemies.” (v32-34).

“Having heard these words, Arjuna trembled in fear. With joined palms he bowed before Krishna and addressed him stammering.” (v35).

“O Krishna, it is right that the world delights and rejoices in (Your) praise, that all the saints and sages bow down to (You) and all evil flees before (You) to the far corners of the universe.

“How could they not worship (You), O Lord? You are the eternal spirit, (Who) existed before Brahma the Creator and who will never cease to be. Lord of the (deities), (You) are the abode of the universe. Changeless, (You) are what is and what is not, and beyond the duality of existence and nonexistence.” (v36-37).

“You are behind me and in front of me; I bow to (You) on every side. Your power is immeasurable. You pervade everything, (You) are everything.” (v39).

Arjuna apologises for previous insults towards Sri Krishna.

Arjuna provides further praise towards Brahman.

“I rejoice in seeing (You) as (You) have never been seen before, yet I am filled with fear by this vision of (You) as the abode of the universe. Please let me see (You) again as the shining God of (deities).

“Though (You) are the embodiment of all creation, let me see you again not with a thousand arms but with four, carrying the mace and discus and wearing a crown.” (v45-46).

“Arjuna, through (My) grace you have been united with (Me) and received this vision of (My) radiant, universal form, without beginning or end, which no one else has ever seen.

“Not by knowledge of the Vedas, nor sacrifice, nor charity, nor rituals, nor even by severe asceticism has any other mortal seen what you have seen O heroic Arjuna.

“Do not be troubled; do not fear (My) terrible form. Let your heart be satisfied and your fears dispelled in looking at (Me) as I was before.” (v47-49).

“Having spoken these words, the Lord once again assumed the gentle form of Krishna and consoled his devotee, who had been so afraid.” (v50).

“Whoever makes (Me) the supreme goal of his work and acts without selfish attachment, who devotes himself to (Me) completely and is free from ill will for any creature, enters into (Me).” (v55).

“Of those steadfast devotees who love you and those who seek you as the eternal formless Reality, who are the more established in yoga?” (v1).

“Those who set their hearts on (Me) and worship (Me) with unfailing devotion and faith are more established in yoga.

“As for those who seek the transcendental Reality, without name, without form, contemplating the Unmanifested, beyond the reach of thought and of feeling,

“with their senses subdued and mind serene and striving for the good of all beings, they too will verily come unto (Me).” (v2-4).

“Yet hazardous and slow is the path to the Unrevealed, difficult for physical man to tread.” (v5).

“But they for whom I am the supreme goal, who do all work renouncing self for (Me) and meditate on (Me) with single-hearted devotion,

“these I will rescue from the fragment’s cycle of birth and death, for their consciousness has entered into (Me).” (v6-7).

“Still you mind in (Me), still your intellect in (Me), and without doubt you will be untied with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfilment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all your actions.” (v8-11).

“Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace.” (v12).

“That one I love who is incapable of ill will, who is friendly and compassionate. Living beyond the reach of I and mine and of pleasure and pain,

“patient, contented, self-controlled, firm in faith, with all his heart and all his mind given to (Me)—with such a one I am in love.” (v13-14).

“Not agitating the world or by it agitated, he stands above the sway of elation, competition, and fear: he is (My) beloved.

“He is detached, pure, efficient, impartial, never anxious, selfless in all his undertakings; he is (My) devotee, very dear to (Me).

“He is dear to (Me) who runs not after the pleasant or away from the painful, grieves not, lusts not, but lets things come and go as they happen.

“That devotee who looks upon friend and foe with equal regard, who is not buoyed up by praise nor cast down by blame, alike in heat and cold, pleasure and pain, free from selfish attachments,

“the same in honor and dishonour, quiet, ever full, in harmony everywhere, firm in faith—such a one is dear to (Me).

“Those who meditate upon this immortal (Dharma) as I have declared it, full of faith and seeking (Me) as life’s supreme goal, are (Truly) (My) devotees, and (My) love for them is very great.” (v15-20).

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How does Arjuna’s vision (presumably of Brahman) compare with the respective “vision” experiences of Moshe, Jesus, Muhammad, and the Buddha, as well as Avraham, Yaakov, Yosef, and John the Baptist?

If Arjuna’s vision is other than of Brahman, what does he actually see? What is the distinction between the “ordinary” appearance of Sri Krishna, and the “cosmic vision” that Arjuna experiences?

Perhaps in a similar manner as Sri Krishna initially addresses Arjuna, does Arjuna’s speech penetrate through the “persona” of Sri Krishna, and address an intrinsically, and increasingly, Universal phenomena (of “supreme, limitless existence”; and if so, what is that phenomena?

Intrinsically within the description that Arjuna provides, does each recipient of the Bhagavad Gita and the communication of this narrative maintain some similar, esoteric experience and vision of the Divine?

What are the intrinsic, significant distinctions within the respective identities and nature of Sri Krishna, Vishnu, and Brahman? And how does Atman and Purusha factor within these personas and phenomena? Does Atman (and/or Purusha) exist within either Sri Krishna or Vishnu?

Amidst the description of Arjuna being a mighty warrior, there is another instance of Arjuna directly shying away from fighting against his enemy; is this cowardice on the part of Arjuna? Similarly, the commands to fight are interspersed with commands to lead a spiritual life of wisdom and compassion; how are the balance of these circumstances and commands to be appropriately understood?

Within Verse 45, Arjuna requests to see the “normal” appearance of Sri Krishna; what is this “normal” appearance? Arjuna refers to this “normal” form of Sri Krishna as, “the shining God of (deities),” so how does this differ from the actual vision that Arjuna experiences whilst making this request (wherein Sanjaya refers to this phenomenon similarly as, “the God of (deities),” within Verse 13)? Within his apology (in Verses 41 – 44), Arjuna communicates a previous ignorance about who/what Sri Krishna actually is, yet subsequently, Arjuna asks to see Sri Krishna in a returned form with 4 arms; does Sri Krishna’s normal appearance have 4 arms, and if so, is this a natural occurrence within Arjuna’s temporal realm? Are there additional sentient beings with 4 arms; are there other human beings with 4 arms; and in what manner does Arjuna previously perceive Sri Krishna?

Is there any nature of Brahman that exists beyond the described cosmic vision that Arjuna experiences; is there any nature of Brahman that exists beyond any possible description; and if so, how might that nature be described? J

How does Arjuna’s request to see the normal appearance of Sri Krishna compare with the response of the Israelites after witnessing Adonai; as well as respective responses from Moshe, Avraham, Muhammad, Jesus, the Buddha, and additional Prophets?

How does the teaching of “hazardous and slow” compare with the teachings of Jesus regarding the travails of following Jesus’s Gospel? How does this compare with Moshe’s teaching regarding the mitzvot being within reach, and with the Koranic teaching of each soul being provided only with a burden that each soul is able to bear? How does this compare with similar, respective teachings from additional religions?

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Digha Nikaya

Maha Parinibbana Suttanta

Chapter 5

“Now the Exalted One addressed the venerable Ananda, and said:--‘Come, Ananda, let us go on to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati.’

“ ‘Even so, (leader)!’ said the venerable Ananda, in assent, to the Exalted One.

“And the Exalted One proceeded with a great company of the brethren to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati: and when he had come there he addressed the venerable Ananda, and said:--

“ ‘Spread over for me, I pray you, Ananda, the couch with its head to the north, between the twin Sala trees. I am weary, Ananda, and would lie down.’

“ ‘Even so, (leader)!’ said the venerable Ananda, in assent , to the Exalted One. And he spread a covering over the couch with its head to the north, between the twin Sala trees. And the Exalted One laid himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed.” (v1).
The Sala trees and additional flowers bloom, out of season, spreading petals and powder upon the Buddha, with additional music heard; and the Buddha addresses this miracle.

“Now it is not thus, Ananda, that the Tathagata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts—it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus Ananda, should it be taught.’” (v3).

The Buddha instructs his attendant, Upavana, to move aside so that the angels can view the Buddha.

“But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins:-- ‘Impermanent indeed are all component things. How then is it possible whereas anything whatever, when born, brought into being, and organized, contains within itself the inherent necessity of dissolution—how then is it possible that such a being should not be dissolved? No such condition can exist!’” (v6).

“There are these four places, Ananda, which the believing clansman should visit with feelings of reverence. Which are the four?

“The place, Ananda, at which the believing man can say:-- ‘Here the Tathagata was born!’ is a spot to be visited with feelings of reverence.

“The place, Ananda, at which the believing man can say:-- ‘Here the Tathagata attained to the supreme and perfect insight!’ is a spot to be visited with feelings of reverence.

“The place, Ananda, at which the believing man can say:-- ‘Here was the kingdom of righteousness set on foot by the Tathagata!’ is a spot to be visited with feelings of reverence.

“The place, Ananda, at which the believing man can say:-- ‘Here the Tathagata passed finally away in that utter passing away which leaves nothing whatever to remain behind!’ is a spot to be visited with feelings of reverence. These are the four places, Ananda, which the believing clansman should visit with feelings of reverence.’” (v8).

“ ‘How are we to conduct ourselves, (leader), with regard to womankind?’”

“ ‘As not seeing them Ananda.’”

“ ‘But if we should see them, what are we to do?’”

“ ‘No talking, Ananda.’”

“ ‘But if they should speak to us, (leader), what are we to do?’”

“ ‘Keep wide awake, Ananda.’” (v9).

The Buddha instructs for his remains to be treated as that of a king of kings, with a cairn erected.

The Buddha describes 4 types of people worthy of such a cairn: an “able awakened one”, “one awakened for one’s self,” a “genuine hearer of the Tathagata,” and a “king of kings.”

Ananda weeps at the thought of the passing of the Buddha; the Buddha sends for Ananda, and reassures Ananda, commending Ananda’s acts, words, and thoughts.

Ananda recommends for the Buddha to travel to an increasingly auspicious location in which to pass from life; the Buddha describes the auspiciousness of Kusavati.

The Buddha sends Ananda to inform the Mallas, of Kusinara, of the Buddha’s eventual passing, and to provide reassurance of this occurrence happening within the vicinity of the Mallas.

The Mallas go to visit the Buddha, and Ananda sends the Mallas in by groups of families.

“Now at that time a Wanderer named Subhadda, who was not a believer, was dwelling at Kusinara. And the Wanderer Subhadda heard the news:-- ‘This very day, they say, in the third watch of the night, will take place the final passing away of the Samana Gotama.’

“Then thought the Wanderer Subhadda:-- ‘This have I heard from fellow Wanderers old and well stricken in years, teachers and disciples, when they said:-- ‘Sometimes and full seldom do Tathagatas appear in the world, the Able Awakened Ones.’ Yet this day, in the last watch of the night, the final passing away of the Samana Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama, that he, methinks, is able to present the (Truth) that I may get rid of this feeling of uncertainty.’” (v23).

Ananda refuses to let Subhadda visit the Buddha, and Subhadda makes the request 3 times; the Buddha hears Subhadda’s request and permits Subhadda to visit him.

“And when he was thus seated, Subhadda, the Wanderer, said to the Exalted One:-- ‘The leaders in religious life who are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude—to wit, Purana Kassapa, Makkhali of the cattle-pen, Agita of the garment hair, Kakkayana of the Pakudha tree, Sangaya the son of the Belatthi slave-girl, and Nigantha of the Natha clan—have they all, according to their own assertion, thoroughly understood things? Or have they not? Or are there some of them who have understood, and some who have not?’” (v26).

“And the Exalted One spake:-- ‘In whatsoever doctrine and discipline, Subhadda, the Aryan eightfold path is not found, neither in it is there found a man of (True) saintliness of the first, or the second, or of the third, or of the fourth degree. And in whatsoever doctrine and discipline, Subhadda, the Aryan eightfold path is found, in it is found the man of (True) saintliness of the first, and the second, and the third, and the fourth degree.’” (v27).

Subhadda celebrates the Buddha’s doctrine and proclaims himself as the Buddha’s disciple; the Buddha accepts Subhadda and waives the customary probationary period.

“So Subhadda, the Wanderer, was received into the higher grade of the Order under the Exalted One; and from immediately after his ordination the venerable Subhadda, remained alone and separate, attained to that supreme goal of the higher life, for the sake of which the clansmen go out from all and every household gain and comfort to become houseless wanderers—yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realize, and to see face to face! And he became conscious that birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond!

“So the venerable Subhadda became yet another among the Arahants; and he was the last disciple whom the Exalted One himself converted.” (v30).

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How do the “locations to be reverenced” compare with the teaching to maintain equanimity? What is the distinction between the doctrine provided to the Sangha of Bodhisattvas, Bhikshus (and Bikkhunis), and Tathagatas compare with the allowances provided to “lay members” or the Sangha? Does this establish an effective binary caste system? How does this compare with similar distinctions within Judaism (with the Kohanim), within Christianity (between apostles and the unconverted), within Islam (between believers and unbelievers), and Hinduism (with the traditional system of varnas)?

How does the Buddha’s doctrine regarding women compare with those respectively provided from Jesus, Moshe, and Muhammad (and any inferred doctrine provided from Sri Krishna)? How does the guidelines regarding Buddhist Nuns emerge and develop within Buddhism? How are Tathagatas to interact with members of the opposite sex when going on rounds for alms? What significance and lessons exist within the consideration that even the practise of the “beggar’s bowl” maintains the propensity for soliciting the existence of a person of the opposite sex, and perhaps intrinsically, “becoming”?

How does the “last watch of the night” (within Verse 23) compare with the “watches of the night” described within the Gospels? How does Midnight become a point that is recognised as the beginning of a day (compared with the setting of the Sun or the rising of the Sun)? How does the duration of each “watch” of the night and day emerge?

Within the practise of asceticism respectively within Buddhism and Hinduism (and within additional religious traditions, such as Christianity), there is the utilisation of the term, “renouncing the World;” and whilst this substantially pertains to the pursuit of material gain, there is also a significant, coinciding practise of renouncing one’s familial relationships and social status, with particular consideration for maintaining equanimity towards all people and sentient beings; however, even amidst such equanimity, there remains some pursuit of material gain (even if only in filling the beggar’s bowl); is there any legitimacy within the consideration that rather than “renouncing one’s familial relationships,” an ascetic is simply “embracing the entire Universe,” which also includes one’s respective family members? How may be applied Jesus’s teaching regarding “a Prophet being without honour in the Prophet’s own home/country” (as well as the temporal challenges that Muhammad (PBUH) experiences in Mekkah; as well as the journeys of Avraham and Yaakov, as well as that of the Israelites from Egypt, within the Wilderness, and within Eretz Israel)? And amidst the propensity of an individual being able to continue to interact within an individual’s own family members, what intrinsic and unique responsibilities does an individual maintain towards an individual’s own respective family members; is loyalty a relevant principle? Amidst the practise of “severe” asceticism, does such an ascetic maintain any responsibility for building and/or maintaining relationships with the “lay believers/Faithful,” and even in maintaining distinctions between fellow/filla ascetics (within one’s own Sangha) and people outside of that fold? Is this is what is meant when the Buddha describes being able to “make distinctions” amongst individuals?

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Gospels

John 8 – 10

They went each to his own house, but Jesus went to the Mount of Olives. Early in the morning he came again to the temple; all the people came to him, and he sat down and taught them. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, ‘Teacher, this woman has been caught in the act of adultery. Now in the law (Moshe) commanded us to stone such. What do you say about her?’ This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. And as they continued to ask him, he stood up and said to them, ‘Let him who is without sin among you be the first to throw a stone at her.’ And once more he bent down and wrote with his finger on the ground. But when they heard it, they went away, one by one, beginning with the eldest, and Jesus was left alone with the woman standing before him. Jesus looked up and said to her, ‘Woman, where are they? Has no one condemned you?’ She said, ‘No one, (Leader).’ And Jesus said, ‘Neither do I condemn you; go, and do not sin again.’” (v1-11).

“Again Jesus spoke to them, saying, ‘I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.’ The Pharisees then said to him, ‘You are bearing witness to yourself; your testimony is not (True).’ Jesus answered, ‘Even if I do bear witness to myself, my testimony is (True), for I know whence I have come and whither I am going, but you do not know whence I come or whither I am going. You judge according to the flesh, I judge no one. Yet even if I do judge, my judgment is (True), for it is not I alone that judge, but I and (God) who sent me. In your law it is written that the testimony of two men is (True); I bear witness to myself, and (God) who sent me bears witness to me.’ They said to him therefore, ‘Where is your (Progenerator)?’ Jesus answered, ‘You know neither me nor my (Progenerator); if you knew me, you would know my (Progenerator) also.’ These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.” (v12-20).

Jesus chastises his critics and diminishes the proclamations of descendancy from Avraham.

“Jesus then said to the Jews who had believed in him, ‘If you continue in my word, you are (Truly) my disciples, and you will know the (Truth), and the (Truth) will make you free.’ They answered him, ‘We are the descendants of (Avraham), and have never been in bondage to any one. How is it that you say, ‘You will be made free’?’

“Jesus answered them, ‘(Truly), (Truly), I say to you, every one who commits sin is a slave to sin. The slave does not continue in the house for ever; the son continues for ever. So if the Son makes you free, you will be free indeed. I know that you are descendants of (Avraham); yet you seek to kill me, because my word finds no place in you. I speak of what I have seen with my (Progenerator), and you do what you have heard from your father.’

“They answered him, ‘(Avraham) is our father.’ Jesus said to them, ‘If you were (Avraham’s) children, you would do what (Avraham) did, but now you seek to kill me, a man who has told you the (Truth) which I heard from God; this is not what (Avraham) did. You do what your father did.’ They said to him, ‘We were not born of fornication; we have one (Progenerator), even God.” Jesus said to them, ‘If God were your (Progenerator), you would love me, for I proceeded and came forth from God; I came not of my own accord, but (God) sent me. Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the (Truth), because there is no (Truth) in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. But, because I tell the (Truth), you do not believe me. Which of you convicts me of sin? If I tell the (Truth), why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is that you are not of God.’” (v34-47).

Jesus denies accusations of having a demon, proclaims the gift of eternal life, and proclaims existence that predates Avraham; Jesus’s challengers attempt to kill him.

“As he passed by, he saw a man blind from his birth. And his disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘It was not that this man sinned, or his parents, but that the works of God might be made manifest in him.” (v1-3).

Jesus heals the blind man on Shabbat, and the Pharisees investigate the occurrence.

“So Jesus again said to them, ‘Truly, (Truly), I say to you, I am the door of the sheep. All who came before me are thieves and robbers; but the sheep did not heed them. I am the door; if any one enters by me, he will be saved, and will go in and out and find pasture. The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hireling and not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees; and the wolf snatches them and scatters them. He flees because he is a hireling and cares nothing for the sheep.” (v7-13).

“I am the good shepherd; I know my own and my own know me, as (God) knows me and I know (God); and I lay down my life for the sheep. And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd. For this reason (God) loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again; this charge I have received from my (Progenerator).”

“The Jews answered him, ‘It is not for a good work that we stone you but for blasphemy; because you, being a man, make yourself God.’ Jesus answered them, ‘Is it not written in your law, ‘I said, you are (deities)’? If he called them (deities) to whom the word of God came (and scripture cannot be broken), do you say of him who the (Creator) consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? If I am not doing the works of my (Creator), then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that (Deus) is in me and I am in (Deus).’ Again they tried to arrest him, but he escaped from their hands.” (v33-39).

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The Gospel according to John may be arguably considered as the most militant of the 4 Christian Gospels, as it makes rather direct proclamations of Christian belief and Theology regarding Jesus’s existence and descendancy from God; however, the Gospel according to John also includes the narrative and teaching of Jesus that provides perhaps, arguably, the most profound teaching and example of forgiveness, kindness, and acceptance amongst the 4 Gospels: regarding only those free of sin casting the first stone towards the adulteress; what are the respective natures of these 2 characteristics (both the militancy of Faith and the profundity of forgiveness found within the Gospel according to John), and what is the nature of the confluence of these 2 characteristics within this specific teaching of Jesus, within Chapter 8?

How should “the Truth will make you free” be appropriately understood? Aside from the proclamations of his descendancy, what Truth is Jesus referencing, and coincidingly, what falsehood is Jesus suggesting? Specifically, what are the “sins” of the Israelites that Jesus references within Chapter 8? Is Jesus instructing his followers to simply proclaim Faith in Jesus as the son of God, or for his followers to amend his followers behaviour to become increasingly righteous, or both? If proclamation alone is sufficient, what is the nature of significance within such a proclamation, and what is the appropriate behaviour to be implemented, subsequently?

Within the beginning of the Gospel of John, there is little description of Jesus teaching a specific doctrine of behaviour, and contrarily, it is heavily concentrated upon proclamations of Faith; how does this compare within the respective elements within the additional 3 Gospels (Matthew, Mark, and Luke)? And how do these respective approaches traditionally, and contemporarily, influence Christian doctrine and practises, within liturgy as well as within ordinary interactions with people from outside the fold of Christianity?

In Verse 41 of Chapter 8, Jesus makes a distinction between Avraham, and the “far” of the Pharisees (later referencing this “far” as the “devil”); when making this distinction between the Avraham and the Pharisees, is Jesus actually making a genealogical statement regarding the descendancy of the Pharisees (perhaps tacitly referencing the Pharisees also having ancestors that exist outside of the tribes of Israel)? How should this issue of “fatherhood” be appropriately understood?

Does Jesus love the Pharisees? Why, or why otherwise? What evidence exists, in either respect; and how do Jesus’s words towards the Pharisees teach Jesus’s followers how to love another person, and even to love one’s enemy? How does this compare with the equanimity that is taught within the Bhagavad Gita?

Amidst the belief of Deus (God) being Omnipotent, and the Ultimate Creator of all phenomena, does this mean that the “devil” is also created by/from Deus (God)? And if the “devil” is created from Deus (God), does this mean that there exists some legitimacy/value, some intrinsic Truth, within the “devil”? How does this compare with Jesus’s teachings within Chapter 8? How does this compare with the Bhagavad Gita’s teachings regarding the Omnipresence of Brahman, with the Buddha’s teachings regarding Universal compassion, with the Koran’s similar teachings regarding the existence of “Iblis,” and with the Torah’s admonition of the idol worshipping of other tribes?

There is the age-old adage concerning how to determine whether someone is telling the Truth; what validity exists within the consideration of being able to tell when someone else is being Truthful when we, ourselves, are increasingly Truthful with the Universe? Is there any legitimacy within the notion: “A wise person speaks knowing that every word a wise person says becomes True.”? How does one appropriately manifest “Truthful actions”? Is there such a phenomenon as “excessive” Truthfulness; and if so, how might such a phenomenon actually emerge, and how might such a phenomenon be appropriately reconciled?

Within Chapter 9, Jesus shares another lesson of profound insight, kindness, and acceptance: regarding the condition of the blind man being established, rather than through the sins of the blind man or his parents, but so that the works of Deus may manifested; what legitimacy exists within the notion that even the most harshest and cruellest suffering and atrocities have some intrinsic merit/validity, even if only to facilitate the performance of healing and mercy? Amidst any such legitimacy, how are we to appropriate engage within the Universe and alleviate such suffering and encourage behaviour that transcends such atrocities?

Amidst the teaching regarding the “good shepherd,” what benevolence exists within a “good shepherd” if even the “good shepherd” intends to eat the lamb in a similar manner that the wolf intends?

Within Verse 16 of Chapter 10, Jesus proclaims having “other sheep;” whom is Jesus referencing within this notion of “other sheep”? Are there “sheep” of Jesus that exist outside the fold of conventional and additional practises of Christianity, and perhaps even proclaiming different religious affiliations, allegiances, practises, and doctrine? Is there a possibility that Jesus intends for the eventual Church of Christianity to include additional people, traditions, and doctrine that exist beyond, and even contradictory towards, that of Christianity? How is this teaching, regarding “other sheep,” subsequently explained and understood within the traditional history of Christianity? How might this teaching facilitate enhanced understanding between Christianity and additional religious communities?

Within Chapter 10, Jesus describes the nature of the relationship between himself (the good shepherd) and his followers (the sheep), and also references his direct relationship with Deus; do Jesus’s followers also maintain a direct relationship with Deus (as the shepherd-sheep metaphor), and if otherwise, what is the nature of the relationship between Jesus’s followers and Deus? Also, what is the nature of the relationships amongst Jesus’s followers (sheep to sheep); are Jesus’s followers able to recognise each other as each recognises Jesus?

Is it necessary for the “shepherd” to lay down his life? What propensity do the sheep have for being reconciled with the wolf? How does the notion of the “lion laying down with the lamb” apply to this teaching? Is Deus the “Ultimate Shepherd,” and amidst such a distinction, is Jesus a “lamb” of Deus?

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Koran

Sura 26: Al Shu’ara (The Poets)

“Benignant, Hearing, Knowing God.

“These are the verses of the Book that makes manifest.

“Perhaps thou wilt kill thyself with grief because they believe not.

“If We please, We could send down on them a sign from heaven, so that their necks would bend before it.

“And there comes not to them a new Reminder from the Beneficent but they turn away from it.

“They indeed reject, so the news will soon come to them of that at which they mock.

“See they not the earth, how many of every noble kind We cause to grow in it?

“Surely in this is a sign; yet most of them believe not.

“And surely thy Lord is the Mighty, the Merciful.” (v1-9).

There is the narrative of Moshe and Paraoh.

Moshe throws his rod into a snake that subsequently swallows the snakes of Paraoh’s enchanters, and Paraoh’s enchanters proclaim belief in Allah.

“Pharaoh said to the chiefs around him: Surely this is a skilful enchanter,

“Who desires to turn you out of your land with his enchantment. What is it then that you counsel?

“They said: Give him and his brother respite and send heralds into the cities.

“That they bring to thee every skilful enchanter.

“So the enchanters were gathered together for the appointment of a well-known day,

“And it was said to the people: Will you gather together?

“Haply we may follow the enchanters, if they are the vanquishers.

“So when the enchanters came, they said to Pharaoh: Will there be a reward for us, if we are the vanquishers?

“He said: Yes, and surely you will then be of those who are nearest to me.

“Moses said to them: Cast what you are going to cast.

“So they cast down their cords and their rods and said: By Pharaoh’s power we shall most surely be victorious.

“Then Moses cast down his rod, and lo! It swallowed up their fabrication.

“And the enchanters were thrown down prostrate—

“They said: We believe in the Lord of the worlds.

“The Lord of Moses and Aaron.

“Pharaoh said: You believe in him before I give you leave; surely he is the chief of you who taught you enchantment, so you shall know. Certainly I will cut off your hands and your feet on opposite sides, and I will crucify you all.

“They said: No harm; surely to our Lord we return.

“We hope that our Lord will forgive us our wrongs because we are the first of the believers.” (v34-51).

Moshe and the Israelites leave Egypt.

“So We turned them out of gardens and springs,

“And treasures and goodly dwellings—

“Even so. And We gave them as a heritage to the Children of Israel.” (v57-59).

“Then they pursued them at sunrise.

“So when the two hosts saw each other, the companions of Moses cried out: Surely we are overtaken.

“He said: By no means; surely my Lord is with me—(Allah) will guide me.

“Then We revealed to Moses: March on to the sea with thy staff. So it parted, and each party was like a huge mound.

“And there We brought near the others.

“And We saved Moses and those with him, all.

“Then We drowned the others.

“Surely there is a sign in this; yet most of them believe not.

“And surely thy Lord is the Mighty, the Merciful.” (v60-68).

“And recite to them the story of Abraham.

“When he said to his sire and his people: What do you worship?

“They said: We worship idols, so we shall remain devoted to them.

“He said: Do they hear you when you call on them.

“Or do they benefit or harm you?

“They said: Nay, we found our fathers doing so.

“He said: DO you then see what you worship—

“You and your ancient sires?

“Surely they are an enemy to me, but not so the Lord of the worlds,

“Who created me, then (Allah) shows me the way,

“And Who gives me to eat and to drink,

“And when I am sick, (Allah) heals me,

“And Who will cause me to die, then give me life,

“And Who, I hope, will forgive me my mistakes on the day of Judgment.

“My Lord, grant me wisdom, and join me with the righteous,

“And ordain for me a goodly mention in later generations,

“And make me of the heirs of the Garden of bliss,

“And forgive my sire, surely he is of the erring ones,

“And disgrace me not on the day when they are raised—

“The day when wealth will not avail, nor sons,

“Save him who comes to Allah with a sound heart.” (v69-89).

“The people of Noah rejected the messengers.

“When their brother Noah said to them: Will you not guard against evil?

“Surely I am a faithful messenger to you:

“So keep your duty to Allah and obey me.

“And I ask of you no reward for it: my reward is only with the Lord of the worlds.

“So keep your duty to Allah and obey me.” (v105-110).

“They said: Shall we believe in thee and the meanest follow thee?

“He said: And what knowledge have I of what they did?

“Their reckoning is only with my Lord, if you but perceive.

“And I am not going to drive away the believers;

“I am only a plain warner.” (v111-115).

There is the narrative of Hud and the people of Ad.

There is the narrative of Salih and the people of Thamud.

“So keep your duty to Allah and obey me.

“And obey not the biding of the extravagant,

“Who make mischief in the land and act not aright.” (v150-152).

There is the narrative of Lot.

“Do you come to the males from among the creatures,

“And leave your wives whom your Lord has created for you? Nay, you are a people exceeding limits.” (v165-166).

“Give full measure and be not of those who diminish.

“And weigh with a (True) balance.

“And wrong not men of their dues, and act not corruptly in the earth, making mischief.” (v181-183).

“And surely this is a revelation from the Lord of the worlds.

“The Faithful Spirit has brought it,

“On thy heart that thou mayest be a warner,

“In plain Arabic language.

“And surely the same is in the Scriptures of the ancients.

“Is it not a sign to them that the learned men of the Children of Israel know it?

“And if We had revealed it to any of the foreigners,

“And he had read it to them, they would not have believed in it.

“Thus do We cause it to enter into the hearts of the guilty.

“They will not believe in it till they see the painful chastisement:

“So it will come to them suddenly, while they perceive not;” (v192-202).

“And warn thy nearest relations,

“And lower thy wing to the believers who follow thee.” (v214-215).

“Except those who believe and do good and remember Allah much, and defend themselves after they are oppressed. And they who do wrong, will know to what final place of turning they will turn back.” (v227).

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Within this Sura, and throughout the Koran, there is the description of all Creation being created from Allah, and there is further description how elements within nature (such as the shadows of trees and additional phenomena) all make prostration towards, and according to, the Will of Allah; so, amidst this notion of all Creation, being formed by Allah, does this mean that unbelievers, and the transgressions of such (including Iblis) are also created according to the Omnipotence and Ultimate Will of Allah, and that even amidst proclamations and apparent actions to the contrary, that even such proclamations and actions, in some manner (perhaps inexplicably), also make prostration towards, and according to, the Will of Allah? Are proclamations, to the contrary of such Omnipotence of Allah, an attempt of understanding why atrocities occur against, and suffering is experienced by, people (and particularly children) who are perceived as being substantially righteous and innocent?

What is the nature of the relationship between Paraoh and his chiefs? How does this compare with contemporary and historic forms of conventional leadership? And how does this compare with respective conventional forms of leadership found within the respective points of Avraham, Arjuna, the Buddha, Jesus, Muhammad, and additionally?

Amidst the narrative and lesson of Moshe and the Israelites, does the Koran affirm the Israelites initial entrance into, and stewardship of Eretz Israel (the “Promised” Land of Israel)? If otherwise, what is the intrinsic legitimacy of Moshe and the Israelites, as well as David and Solomon, and the Jews who historically live in Israel before the destruction of the 2^nd Temple? And if so, is the denial of the return of Eretz Israel to the stewardship of the children of Israel predicated upon a “lack of righteousness” amongst the children of Israel, or the perception of false claims of such individuals actually being children of Israel? Amidst the notion of a “lack of righteousness” justifying the removal of property and territory from such unrighteous inhabitants, does this mean that subsequent inhabitants of Eretz Israel (and/or Palestine) may also be subject to such “justified” removal of property and territory due to a similar “lack of righteousness”? What is the appropriate manner to gauge adherence to the Will of Allah, particularly when attempting to “right” previous transgressions that are arguably manifested exactly according to the Omnipotent and Ultimate Will of Allah? If stewardship of land and material wealth are genuinely procured through acts of righteousness, what is the ultimate practise of righteousness that ensures the enduring experience of such prosperity? How does such a doctrine of righteousness differ within Judaism, Hinduism, Buddhism, Christianity, Islam, and additionally; and what is the symmetry of such a doctrine amidst these respective religious traditions?

Immediately after Moshe’s rod swallows the rods of the “enchanters,” the “enchanters” proclaim obeisance to Allah; however, Paraoh references the “enchanters’” belief in Moshe; is this how the nature of Faith is to be appropriately understood within the context of the Egyptians: believing in the Faith of the person who believes in that deity, rather than, necessarily the deity, itself? How does this compare with the notion of the “God of Avraham”? What is the nature of the connexion between the believer and the source/destination of that belief, during the historic points of such proclamations as well as subsequently and contemporarily and continually?

Amidst the narrative of the miracle of the parting of the Sea of Reeds, when confronting a transgressor, what is the appropriate balance between remaining Faithful and vigilant (without direct physical confrontation, and allowing Allah to intervene) and the intention to directly and physically challenge such transgression (even to a militaristic and violent extent)? What are appropriate practises of ahimsa, and what are some historic, successful examples of such? How does the example of Gandhi compare with the narrative of the Sea of Reeds?

Within Verses 108 and 110, there are commands for people to obey Noah; how does this compare with Jesus’s proclamation of being the “good shepherd”? What is the nature of authority of Prophets and the relationship between believers and Prophets? How is this relationship affected and influenced by the relationship between believers and Allah? Amidst the intrinsic imperfection of humanity, is there any occurrence wherein it is appropriate to actually disobey a Prophet and adhere to one’s own conscientiousness (a personal experience and direction from Allah)? What is the definitive distinction between bidda (innovation and invention of wrongful doctrine) and Prophesy (revelation), both of with have the propensity to abrogate previous doctrine?

How is the practise of Zakat, and similar doctrines of taxation, distinct from the repeated proclamations included within Verse 109, describing an absence of any reward being issued for the provision of the message that the respective Prophet gives from Allah?

How do the teachings within Verses 181 – 183, regarding fair weights and measures, compare with the lesson of the “ammah,” provided from the Torah?

Building from the description of the chastisement being experienced by an unbeliever in a “sudden” manner, is it possible for the most heinous of atrocious transgressors to be rendered unconscious, perhaps even within 1 second, and experience the comprehensive force of the day of Judgment and the full chastisement that is the measure of that transgressors due, and to even make genuine and full atonement for such transgressions such as to earn complete forgiveness from Allah and earn entrance into the Gardens of Paradise? How does this connect with the notion of the infinity of miracles existing within the most infinitesimally minute fraction of a second? How can any living person be able to definitively answer such a question? And amidst an apparent inability to definitively answer this question, how does such awareness and humility influence the manner in which we respectively perceive and judge (or abstain from judging) the perceived transgressions of others?

Is there any direct connexion/synonymity between the “Faithful Spirit” described within Verse 193, and the “Holy Spirit” that Jesus describes extemporaneously guiding people in responding to challenges and persecution from authority?

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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.