שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
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Holy Scriptures Study, Week 45 Va’etchanan; 118.12.4
Torah
Devarim
3:23 – 7:11
“At that time I pleaded
with Adonai, saying, ‘O Adonai, You have begun to show me Your greatness and
power. Is there any power in heaven or
on earth who can perform deeds and miracles as You do? Please let me cross the (Yordan) River. Let me see the wonderful Promised Land, the
beautiful hills, and the mountains of Lebanon across the (Yordan).’
“But because of you Adonai
was angry at me, and (Adonai) would not listen.
Adonai angrily told me, ‘That is enough!
Do not speak to Me any more about (My) decision.
“ ‘You can climb to the
top of Mount Pisgah, and look to the west, north, south, and east. Take a (strong) look, because you will not
cross the (Yordan) River.
“ ‘I want you to encourage
(Yoshua) and make him strong, because he will be the one to lead the Israelites
across the river and he will distribute the land to them that you will
see.’” (v23-28).
“And now, Israel, if you
wish to be successful, listen carefully to the rules and laws that I am
teaching you, so that you will remain alive and occupy the land that Adonai is
giving you. Do not add other laws or
subtract from these commandments. You
must carefully observe all the commandments of Adonai which I am giving you.” (v1-2).
Moshe describes the
miracles and uniqueness of Israelis.
“When you raise your eyes
to the sky, and see the sun, moon, stars, and other heavenly bodies, do not bow
down to them or worship them. Adonai
created these heavenly bodies only to provide light for the nations of the
world.” (v19).
“After you have fathered
children and grandchildren, and have been settled in the land for a long time,
perhaps you will anger (Adonai) by making a statue of some image and
worshipping an idol and committing a sin in the eyes of Adonai. Let heaven and earth be my witnesses that you
will then quickly disappear from the land that you are crossing the (Yordan) to
occupy. You will not remain there very
long, for you will be totally destroyed.
“Adonai will scatter you,
and you will remain only a handful among the nations to which Adonai will exile
you. There you will worship (deities) of
wood and stone, which cannot see, hear, eat, or smell. Then you will once again begin to (search
for) Adonai, and you will pursue (Adonai) with all your heart and soul, and you
will, in the end, find (Adonai).
“When you are in distress
because of these calamities that will have happened to you, then you will
finally return to Adonai and obey (Adonai).
Adonai is merciful, and (Adonai) will not abandon you or destroy you; (Adonai) will not forget the covenant that
(Adonai) made with your ancestors.”
(v25-29).
“Then Adonai gave the Ten
Commandments for the second time. This
is what (Adonai) said:
“I am Adonai, (Who)
brought you ought of Egypt, from the land of slavery.
“You must not worship any
(deities) but Me.
“You must not make any
idol or statue or image of anything in the heaven above, on the earth below, or
in the waters below.
“You must not bow down to
idols and must not worship them. I,
Adonai, demand exclusive worship. I will
punish the children down to the third and fourth generations because of the
sins of the father.
“But I will show kindness
to those who love Me and observe My commandments. To them I will show love for thousands of
generations.
“You must not swear
falsely by using the name of Adonai. I
will not allow the person who uses My name falsely to go unpunished.
“You must observe
(Shabbat) to keep it holy, just as Adonai has commanded you.
“You can work on the six
weekdays and do all your tasks, but Saturday must be devoted to Adonai, and you
must not do any work.
“This includes you, your
son, your daughter, your male and female servants, your ox, your donkey, all
your other animals, and the foreigner who lives in your lands. Your male and female servants must be able to
rest just as you do. Remember that you
were once slaves in Egypt, and Adonai liberated you with a strong hand and a
mighty arm. Therefore Adonai has commanded
you to observe (Shabbat).
“You must honor your
father and your mother as Adonai has commanded you. If you do, you will live long and prosper on
the land that Adonai is giving you.
“You must not commit
murder.
“You must not commit
adultery.
“You must not steal.
“You must not be a false
witness against your neighbour.
“You must not be envious
of your neighbor’s house, his field, his male or female servants, his ox, his
donkey, or anything else that belongs to him.”
(v5-18).
“Hear, O Israel, Adonai is
supreme. Adonai is one. You shall love Adonai with all your heart,
with all your soul, and with all your might.
These words which I am commanding you today must remain on your
heart. Teach them to your children and
speak of them when you are at home, when traveling on the road, when you lie
down and when you rise up. Tie these
words as a sign around your hand, and wear them as a symbol in the center of
your forehead. Write them on parchments
attached to the doorposts of your houses and your gates.” (v4-9).
Moshe describes the
destruction of the preceding inhabitant nations of Eretz Israel.
“You must not intermarry
with them. You must not marry your
daughters to their sons, and you must not marry their daughters to your
sons. If you do, they will lead your
children away from worshipping Me and lead them to worship idols. Then Adonai will be angry at you, and you will
quickly be destroyed.
“This is what you must do
to them. Destroy their altars, smash
their sacred pillars, cut down their holy Asherah trees, and burn their idols.
“You are a nation
dedicated to Adonai. From among all the
nations on the face of the earth, Adonai has chosen you to be (Adonai’s)
special people.
“(Adonai) chose you not
because you were more numerous than the other nations. In fact you were one of the smallest.
“Adonai chose you because (Adonai)
loves you, and because (Adonai) kept the promise that (Adonai) made to your
ancestors. That is why Adonai brought
you out with a mighty hand and rescued you from slavery, and from the power of
(Paraoh), king of Egypt.” (v3-8).
--
Why does Moshe place so
much blame upon Israelis for being unable to cross into Eretz Israel (and
particularly upon the children of the people who commit the actual
transgressions that he references)?
What is the
nature/purpose/productivity of “pleading” with Adonai? Amidst the consideration of Adonai being
omnipotent and omniscient, is such pleading effectively futile, and/or does it
serve the purpose of some form of self-exercise of righteousness and
cultivation of piety within one’s own self?
What does such pleading suggest regarding the a perceived “malleability”
of Adonai (and/or is such “malleability” simply a manifestation of one’s own
ego, as well)?
How does Moshe’s “prelude”
to “the blessing and the curse” compare with the descriptions of Heaven and
hell, within the Koran? How does this
perceivable “carrot and stick” teaching compare with similar teachings within
the Christian Gospels (regarding those who proclaim the Faith), and within the
respective teachings of Hinduism and Buddhism (regarding the distinctions
within rebirth)? What benefit/legitimacy
exists within such teachings; and what
detriments/deficiencies exist within such teachings, as well? Is there a tacit, superceding teaching of
benevolence/righteousness that exists within these teachings as well? How does the act, phenomenon, and experience
of forgiveness balance within these teachings (how does one overcome the
“malevolent” Karma (consequences) of one’s previous transgressions to abstain
from perpetually receiving the “stick;”
and how does this appropriately influence the manner in which an
individual is guided to interact with [and provide forgiveness towards]
others)?
Amidst the prohibition of
marry the children of inhabitant nations, what are the implications regarding
the prevalent intermarriage between Jews and additional tribes during the
historic development of the Jewish Diaspora?
Amidst the consideration
of Adonai being omnipotent, how does an individual have the ability of
worshipping anything except Adonai? And,
amidst the consideration of Adonai being “all-pervading” (and/or
“omnipresent”), how can anyone worship anything except Adonai?
--
Bhagavad
Gita
Chapters
17 - 18
“O Krishna, what is the
state of those who disregard the scriptures but still worship with faith? Do they act from sattva, rajas, or
tamas?” (v1).
“Every creature is born
with faith of some king, either sattvic, rajasic, or tamasic. Listen, and I wil describe each to you.
“Our faith conforms to our
nature, Arjuna. Human nature is made of
faith. Indeed, a person is his faith.
“Those who are sattvic
worship the forms of God; those who are
rajasic worship power and wealth. Those
who are tamasic worship spirits and ghosts.”
(v2-4).
“Some invent harsh
penances. Motivated by hypocrisy and
egotism,
“they torture their
innocent bodies and (Me) (Who) dwells within.
Blinded by their strength and passion, they act and think like
demons.” (v5-6).
“The three kinds of faith
express themselves in the habits of those who hold them: in the food they like, the work they do, the
disciplines they practice, the gifts they give.
Listen, and I will describe their different ways.” (v7).
Differences regarding food
and sacrifices are described.
“To offer service to the
(angels), to the (benevolent), to the wise, and to your spiritual teacher; purity, honesty, continence, and
nonviolence: these are the disciplines
of the body.
“To offer soothing words,
to speak (Truly), kindly, and helpfully, and to study the scriptures: these are the disciplines of speech.
“Calmness, gentleness,
silence, self-restraint, and purity:
these are the disciplines of the mind.”
(v14-16).
Differences regarding
disciplines and giving are described.
“Om Tat Sat: these three words represent Brahman, from
which come priests and scriptures and sacrifice.
“Those who follow the
Vedas, therefore, always repeat the word Om when offering sacrifices,
performing spiritual disciplines, or giving gifts.
“Those (searching for)
liberation and not any personal benefit add the word Tat when performing these
acts of worship, discipline, and charity.
“Sat means ‘that which
is;’ it also indicates
(benevolence). Therefore it is used to
describe a worthy deed.” (v23-26).
“O Krishna, destroyer of
evil, please explain to me sannyasa and tyaga and how one kind of renunciation
differs from another.” (v1).
“To refrain from selfish
acts is one kind of renunciation, called sannyasa; to renounce the fruit of action is another,
called tyaga
“Among the wise, some say
that all action should be renounced as evil.
Others say that certain kinds of action—self-sacrifice, giving, and
self-discipline—should be continued.
“Listen, Arjuna, and I
will explain three kinds of tyaga and (My) conclusions concerning them.
“Self-sacrifice, giving,
and self-discipline should not be renounced, for they purify the thoughtful.
“Yet even these, Arjuna,
should be performed without desire for selfish rewards. This is essential.” (v5-6).
Differences, according to
gunas, regarding responsibilities are described.
“As long as one has a
body, one cannot renounce action altogether.
True renunciation is giving up all desire for personal reward.” (v11).
“Listen, Arjuna, and I
will explain the five elements necessary for the accomplishment of every
action, as taught by the wisdom of Sankhya.
“The body, the means, the
ego, the performance of the act, and the divine will:
“these are the five
factors in all actions, right or wrong, in thought, word, or deed.”
Difference regarding
knowledge, work, workers, intellect, will, and happiness are described.
“The different
responsibilities found in the social order—distinguishing Brahmin, Kshatriya,
vaishya, and shudra—have their roots in this conditioning.” (v41).
“Unerring in his
discrimination, sovereign of his senses and passions, free from the clamor of
likes and dislikes,
“he leads a simple,
self-reliant life based on meditation, controlling his speech, body, and mind.
“Free from self-will,
aggressiveness, arrogance, anger, and the lust to possess people or things, he
is at peace with himself and others and enters into the unitive state.
“United with Brahman,
every joyful, beyond the reach of desire and sorrow, he has equal regard for
every living creature and attains supreme devotion to (Me).
“By loving (Me) he come to
know (Me) (Truly); then he know (My)
glory and enters into (My) boundless being.
“All his acts are
performed in (My) service, and through (My) grace he wins eternal life.” (v51-56).
“The Lord dwells in the
hearts of all creatures and whirls them round upon the wheel of maya.
“Run to (Brahman) for
refuge with all your strength, and peace profound will be yours through
(Brahman’s) grace.” (v61-62).
--
How does the notion of
“sattvic giving,” without any intention of receiving benefit in return, compare
with the Koranic teachings regarding “secret giving”?
Does the mere discernment
of whether an individual is worthy of a gift intrinsically involve some sort of
intention for receiving benefit when giving to a “worthy” person?
What actually, literally
happens to the ego during the course of a “selfless” act of giving? What happens to the ego during the course of
a selfish transgression? What additional
factors influence the nature of existence of the ego?
--
Digha
Nikaya
Sangiti
Suttanta (Part 1: Chapters 1 – 4)
“Thus have I heard:--
“The Exalted One was once
making a tour in the country of the Mallas, accompanied by a great company of
the brethren, numbering about five hundred.
And he arrived at Pava the Malla capital. There he resided in the mango-grove of Cunda
the smith.
“Now at that time a new
mote-hall of the Pava Mallas named Ubbhataka had not long been built, and had
not been occupied by recluse or Brahmin or any human being whatever. And the Pava Mallas heard that the Exalted
One on his tour had arrived with his following at Pava and was staying in Cunda’s
mango-grove. And they went to visit him,
and saluting him sat down at one side.
So seated they said to him:--
“ ‘(Leader), a new
mote-hall named Ubbhataka has lately been built by us Mallas of Pava, and no
recluse or Brahmin or any human being whatever has yet occupied it. Let, (leader), the Exalted One be the first
to make use of it. That it has first
been used by the Exalted One will be for the lasting (benefit) and happiness of
the Pava Mallas.’
“The Exalted One by his
silence assented.” (v1-2).
“Then the Exalted One
dressed himself and taking bowl and robe he went with the company of brethren
to the mote-hall. On arriving he bathed
his feet, and entered the hall, and took his seat facing the east, leaning
against the central pillar. The brethren
also bather their feet and entered the hall ranging themselves against the
western wall and facing the east, behind the Exalted One.” (v4).
The Buddha provides a
doctrine organised by the significance of numbers.
“1”: The single doctrine:
“All beings persist
through causes. All beings persist
through conditions.” (v8).
“2”: 33 “double doctrines” are described,
including 1.) mind and body, 5.) conscientiousness and discretion, 16.) kindness and love, 17.) absence of mind and want of intelligence, and
19.) unguardedness of faculties and
intemperance in diet.
“3”: 60 “triple doctrines” are described,
including: 1.) bad roots or conditions: greed, hate, dullness; 2.)
benevolent roots:
disinterestedness, love, intelligence;
3./4.) malevolent/benevolent conduct: act, word, and thought; 5.)
bad thought: sense-desire,
enmity, cruelty; 6.) benevolent thought: renunciation, amity, kindness; 23.)
forms of conceit: being better,
being equal, being worse than…;
24.) periods: past, future, present; 26.)
feelings: pleasant, painful,
neutral; 31.) obstacles:
lust, hate, illusion; 44.) armour:
doctrine learnt, detachment, knowledge;
46.) vision: eye of flesh, heavenly eye, eye of
insight; and, 56.) influences:
self-criticism, community, spiritual things.
“4”: 49 “4-fold doctrines” are described,
including: 1.) applications of mindfulness: body, feelings, thought, ideas; 2.)
supreme efforts: preventing
wicked ideas, alleviating wicked ideas, cultivating benevolent ideas,
maintaining benevolent ideas; 4.) Jhanas;
7.) Jhanas of Arupa
Consciousness; 9.) Ariyan lineages; 11.)
knowledges: the Doctrine,
corollaries, another’s consciousness, popular knowledge; factors in stream-attainment: intercourse with benevolence, hearing
benevolent doctrine, systematised attention, practise in that which leads to
doctrine and corollaries; elements: earth, water, fire, air; 19.)
going astray: through partiality,
hate, illusion, fear; 23.) divisions of doctrine: disinterestedness, amity, perfect mindfulness,
perfect concentration; 26.) powers:
energy, mindfulness, concentration, insight; and, 28.)
modes of answering questions:
categorical reply, discriminating reply, counter-question reply, waived
question.
--
How does the Buddha’s
washing of his feet compare with Jesus’s teachings and narratives regarding the
washing of feet? How does this compare
with Avraham’s hospitality to his visitors and additional episodes within the
Torah? And how dos this compare with the
Islamic practise of wudu, and similar practises within Hinduism? What are traditional practises regarding the
washing of feet, and what is the significance therein?
Is there any discernible
logical patterns or emphases that may be extrapolated from the Buddha’s
“numbered” doctrines? How do these
doctrines exist within the preceding context of the aggregate of the Buddha’s
teachings, including those teachings that have doctrines that are predicated
upon some “numbered affiliation” (such as the 4-Fold Noble Truth and the Noble
8-Fold Path)?
--
Gospels
Luke 11
– 12
“He was praying in a
certain place, and when he ceased, one of his disciples said to him, ‘(Leader),
teach us to pray, as John taught his disciples.’ And he said to them, ‘When you pray, say:
“ ‘(Deus), hallowed be (Thy)
name. Thy (Sovereignty) come. Give us each day our daily bread; and forgive us our sins, for we ourselves
forgive every one who is indebted to us;
and lead us not into temptation.’”
(v1-4).
“And I tell you, Ask, and
it will be given you; (search for), and
you will find; knock, and it will be
opened to you. For every one who asks
receives, and he who (searches for) finds, and to him who knocks it will be
opened.” (v9-10).
Jesus casts out a demon
and is accused of casting out demons by Beelzebul.
“ ‘Every kingdom divided
against itself is laid waste, and a divided household falls. And if Satan also is divided against himself,
how will his kingdom stand? For you say
that I cast out demons by Beelzebul. And
if I cast out demons by Beezebul, by whom do your sons cast them out? Therefore they shall be your judges. But if it is by the finger of God that I cast
out demons, then the (Sovereignty) of God has come upon you.” (v17-20).
“When the unclean spirit
has gone out of a man, he passes through waterless places (searching for)
rest; and finding none he says, ‘I will
return to my house from which I came.’
And when he comes he finds it swept and put in order. Then he goes and brings seven other spirits
more evil than himself, and they enter and dwell there; and the last state of that man becomes worse
than the first.” (v24-26).
“No one after lighting a
lamp puts it in a cellar or under a bushel, but on a stand, that those who
enter may see the light. Your eye is the
lamp of your body; when your eye is
sound, your whole body is full of light;
but when it is not sound, your body is full of darkness. Therefore be careful lest the light in you be
darkness. If then your whole body s full
of light, having no part dark, it will be wholly bright, as when a lamp with
its rays gives you light.” (v33-36).
“And the (Leader) said to
him, ‘Now you Pharisees cleanse the outside of the cup and of the dish, but
inside you are full of extortion and wickedness. You fools!
Did not (Deus) (Who) made the outside make the inside also? But give for alms those things which are
within; and behold, everything is clean
for you.” (v37-41).
“And he said, ‘Woe to you
lawyers also! For you load men with
burdens hard to bear, and you yourselves do not touch the burdens with one of
your fingers.” (v46).
“In the meantime, when so
many thousands of the multitude had gathered together that they trod upon one
another, he began to say to his disciples first, ‘Beware of the leaven of the
Pharisees, which is hypocrisy. Nothing
is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the dark
shall be heard in the light, and what you have whispered in private rooms shall
be proclaimed upon the housetops.’”
(v1-3).
“I tell you, my friends,
do not fear those who kill the body, and after that have no more that they can
do. But I will warn you whom to
fear: fear (Deus) (Who), after (Deus)
has killed, has power to cast into hell;
yes, I tell you, fear (Deus)!”
(v4-5).
“And I tell you, every one
who acknowledges me before men, the Son of man also will acknowledge before the
angels of God; but he who denies me
before men will be denied before the angels of God.” (v8-9).
“One of the multitudes
said to him, ‘Teacher, bid my brother divide the inheritance with me.’ But he said to him, ‘Man, who made me a judge
or divider over you?’ And he said to
them, ‘Take heed, and beware of all covetousness; for a man’s life does not consist in the
abundance of his possessions.’” (v13-15).
Jesus tells the parable of
the man who builds a storehouse and passes away.
Jesus provides the
teaching of the lilies of the field.
“I came to cast fire upon
the earth; and would that it were
already kindled! I have a baptism to be
baptized with; and how I am constrained
until it is accomplished! Do you think
that I have come to give peace on earth?
No, I tell you, but rather division;
for henceforth in one house there will be five divided, three against
two and two against three; they will be
divided, father against son and son against father, mother against daughter and
daughter against her mother, mother-in-law against her daughter-in-law and
daughter-in-law against her mother-in-law.”
(v49-53).
--
Jesus’s teaching regarding
a cast-out demon returning to the “clean house” with additional demons seems to
discourage the actual “cleaning of the house;”
how is this teaching to be appropriately understood? What is taught regarding how to keep the
clean house protected from any demons?
What is the metaphysical,
spiritual, and material nature of demons?
How might demons be perceived within a contemporary context
(particularly amidst the practises of psychiatry and psychology)? And how is the experience of demons
appropriately addressed and alleviated within a contemporary context?
Whilst Jesus establishes a
doctrine regarding the washing of hands before eating, what continuing
relevance exists within alleviating the “extortion and wickedness” that is
committed in providing the food with which to begin? And is washing hands still OK: is Jesus condemning the actual washing of
hands or simply the hypocrisy of washing hands amidst the extenuating
transgressions of the meal itself?
--
Koran
Sura 70: Al Ma’arij
The Ways of Ascent
Sura
74: Al Muddaththir The One Wrapping Himself up
Sura 75: Al Qayimah
The Resurrection
Sura
76: Al Insan The Man
“O thou who wrappest
thyself up,
“Arise and warn,
“And thy Lord do magnify,
“And thy garments do
purify,
“And uncleanness do shun,
“And do no favour
(searching for) gain,
“And for the sake of thy
Lord, be patient.
“For when the trumpet is
sounded,
“That will be—that day—a
difficult day,
“For the disbelievers,
anything but easy.
“Leave Me alone with him
whom I created,
“And gave him vast riches,
“And sons dwelling in his
presence,
“And made matters easy for
him,
“And yet he desires that I
should give more!
“By no means! Surely he is inimical to Our messages.” (v1-16).
“Thus Allah leaves in
error whom (Allah) pleases, and guides whom (Allah) pleases. And none knows the hosts of thy Lord but
(Allah). And this is naught but a
Reminder to mortals.” (v31).
“What has brought you into
hell?
“They will say: We were not of those who prayed;
“Nor did we feed the poor;
“And we indulged in vain talk
with vain talkers;
“And we called the day of
Judgment a lie;
“Till the inevitable
overtook us.” (v42-47).
“Nay, I swear by the day
of Resurrection!
“Nay, I swear by the
self-accusing spirit!
“Does man think that We
shall not gather his bones?
“Yea, We are Powerful to
make complete his whole make.
“Nay, man desires to go on
doing evil in front of him.” (v1-5).
“Man will that day be
informed of what he sent before and what he put off.
“Nay, man is evidence
against himself,
“Though he put up excuses.
“Move not thy tongue
therewith to make haste with it.
“Surely on Us rests the
collecting of it and the reciting of it.
“So when We recite it,
follow its recitation.
“Again on Us rests the
explaining of it.
“Nay , but you love the
present life,
“And neglect the
Hereafter.” (v13-21).
“Surely there came over
man a time when he was nothing that could be mentioned.
“Surely We have created
man from sperm mixed with ovum, to try him, so We have made him hearing,
seeing.
“We have (Truly) shown him
the way; he may be thankful or
unthankful.
“Surely We have prepared
for the disbelievers chains and shackles and a burning Fire.
“The righteous (Truly)
drink of a cup tempered with camphor—
“A fountain from which the
servants of Allah drink, making it flow in abundance.
“They fulfil vows and fear
a day, the evil of which is widespread.
“And they give food, out
of love for (Allah), to the poor and the orphan and the captive.
“We feed you, for Allah’s
pleasure only—We desire from you neither reward nor thanks.” (v1-9).
--
Within the opening of Sura
Al Muddaththir, there is the description of the illusion of material riches and
wealth; and there is the teaching to
abstain from being enveloped or impressed within the perceived wealth of
another man; amidst this teaching there
is the consideration of all the experiences of all beings being an intentional
illusion to prompt a reaction from an individual; that each of us are unable to effectively
discern the actual experience of pain or pleasure within another being; that the most profound suffering may be
experienced by one who appears to be abundant with pleasures, and the most
profound pleasures may be experienced by one who appears to be plagued with
horrendous suffering; and that amidst
this illusion, we are compelled by our inclination of empathy, and we are guided
to address the perceived experience of suffering within all beings; is there any legitimacy within this
consideration?
--
Blessings upon the
Prophets and Ancestors:
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, our
Ancestors (Known and Unknown), and the Indigenous of Tainoterranea, Asia,
Europe, Mediterranea, and Africa, and the Universe. ૐ. אמן .
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
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ૐ.
אמן .
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