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.
.
.
.
Shalom
(Hebrew). Namaste (Sanskrit). Samadhi (Thai/Pali). Pax (Latin). Salaam
(Arabic). Peace (English). Sat Nam (Punjabi). Solh (Persian). Kwey (Lakotah).
Amani (Swahili). Barish (Turkish). Erieni (Greek). Pache (Italiano). Paz
(Espanol). Paix (Francais). Fred (Scandinavian). Frieden (Deutsch). Siochana
(Irish). Mir (Russian). Amin (Urdu). Heping (Mandarin). Heiwa (Japanese).
Pyeonghwa (Korean). Aloha (Hawai’ian). Peace (Common Symbol). Peace (Common
Sign). Peace (General American Sign Language). Peace (American Braille).
Holy Scriptures Study, Week 52 Vayeilech; 119.1.17
Torah
Devarim 31:1 – 31:30
“Once again (Moshe) spoke to the Israelites and said
to them:
“Today I am 120 years old and I can no longer lead
you. Adonai has told me that I shall not
cross the (Yordan) River.
“But Adonai (by Adonai) will go across before
you. (Adonai) will destroy the nations
living there, and you will defeat them as Adonai has promised. (Yoshua) is the one who will lead you
across.” (v1-3).
Moshe addresses Yoshua.
“You are the one who will divide up the land among
them. But Adonai is the One (Who) will
go before you. (Adonai) will never fail
you or abandon you, so do not ever be afraid of your enemies.” (v7-8).
“Then (Moshe) gave them the following commandments:
“At the end of every seven years, at the time of the
forgiveness of debts during the Festival of Sukkot, when all Israel come to
present themselves before Adonai in the sanctuary that (Adonai) will choose,
you must read the Torah before all Israel, so that everyone will be able to
hear it.
“You must assemble all the Israelites, the men,
women, children, and all the foreigners who live in your cities, and let them
hear it, so that they will learn to respect Adonai and to obey carefully all
the commandments.” (v12).
“Adonai said to (Moshe), ‘The time is approaching
for you to die. Call (Yoshua) to come to
the Meeting Tent, where I shall give him instructions.’” (v14).
Adonai foretells the rebellion of Israel.
“Now write down the words of this poem and teach it
to the Israelites. Make them memorize
this poem so that it will serve as a warning for the Israelites.” (v19).
“I am bringing them to a land flowing with milk and
honey—the land I promised to give to their ancestors—where they can eat and
live in luxury. Then they will begin to
worship idols and reject My covenant.
Then, when they are surrounded by disasters and troubles, this poem will
be like a witness and will remind them that they have no excuse for their
disobedience.” (v20-21).
“Adonai also gave (Yoshua) instructions and said,
‘Be strong and brave, and I will help you bring the Israelites into the land I have
promised them.’” (v23).
“(Moshe), at the very end of his life, finished
writing the fifth scroll of the Torah and he called it Devarim.” (v24).
--
Amidst
the consideration of Adonai going before Israel to defeat the enemies and
protect Israel, is there any necessity for 1 to directly cause violence by 1’s
self? How does this notion balance with
the example of the splitting of the Sea of Reeds? How does this compare with the teachings
provided by the Bhagavad Gita, and respectively by Jesus, and the Koran, and
the Dhammapada? What legitimacy exists
within the notion of the battlefield simply being a mirror, and the enemy
simply being 1’s own self (ego)?
How
does the description of the Promised Land (Eretz Israel), within the Torah,
compare with the description of Paradise within the Koran? How do these respectively compare with
supernatural abilities of the Tathagata, described by the Buddha? How do these compare with Jesus’s description
of union with Deus amidst the predicted turmoil experienced within Earth? And how do these compare with the ascension
beyond Samsara (and the turmoil described therein), as taught within the
Bhagavad Gita? What is the respective
nature of the “carrot and stick” within each of these respective traditions,
and what is the basic, fundamental nature of the “carrot and stick”
itself? Amidst the belief of Adonai
being omnipotent, is there any legitimacy within the notion that there is
certain legitimacy within each and every act (even the most heinous and
despicable of acts), because each of these acts are manifested, necessarily,
through the Omnipotent Will of Adonai?
And from that, is there any legitimacy within the notion that (because
all acts are manifestations of the Omnipotent Will of Adonai): all beings attain Nirvana and join Adonai in
Heaven, irregardless of the specific acts 1 commits? And amidst this notion, what guidance or
motivations does a believer of such a notion have towards leading a “righteous”
life, with compassion towards others?
Without such a notion, what motivation does an individual have to cause
harm towards others? What is the
ultimate nature and purpose of forgiveness, apology, reconciliation, and
atonement? And what line of reasoning
can be draw from the Faith that prompts such (FARA) amidst a self-interested
individual?
Amidst
the mitzvah to abstain from repeating Hashem, out of concern for utilising
Hashem in vain (because It is so Holy), what legitimacy exists within the
notion of refusing to ever say Hashem similarly existing as a means of
utilising Hashem in vain (causing a lack verbalisation, and perhaps remembrance
of Hashem)?
--
Bhagavad Gita
Chapters 13 – 14
“The
body is called a field, Arjuna; (That)
who knows it is called the Knower of the field.
This is knowledge of those who know.
“I am
the Knower of the field in everyone, Arjuna.
Knowledge of the field and its Knower is (True) knowledge.” (v1-2).
“The
field, Arjuna, is made up of the following five areas of sense perception; the five elements; the five sense organs and the five organs of
action; the three components of the
mind: manas, buddhi, and ahamkara; and the undifferentiated energy from which
all these evolved.
“In
this field arise desire and aversion, pleasure and pain, the body,
intelligence, and will.” (v5-6).
“Those
who know (Truly) are free from pride and deceit. They are gentle, forgiving, upright, and
pure, devoted to their spiritual teacher, filled with inner strength, and
self-controlled.
“Detached
from sense objects and self-will, they have learned the painful lesson of
separate birth and suffering, old age, disease, and death.” (v7-8).
“Free
from selfish attachment, they do not get compulsively entangled even in home
and family. They are even-minded through
(benevolent) fortune and bad.
“Their
devotion to (Me) is undivided. Enjoying
solitude and not following the crowd, they (search for) only (Me).
“This
is (True) knowledge, to (search for) the Self as the (True) end of wisdom
always. To (search for) anything else is
ignorance.” (v10-11).
“I will
tell you of the wisdom that leads to immortality: the beginningless Brahman, which can be
called neither being nor nonbeing.
“It
dwells in all, in every hand and foot and head, in every mouth and eye and ear
in the universe.
“Without
senses (Itself), (It) shines through the functioning of the senses. Completely independent, (It) supports all
things. Beyond the gunas, (It) enjoys
their play.” (v12-14).
“It is
both near and far, both within and without every creature; (It) moves and is unmoving.
“In
(Its) subtlety (It) is beyond comprehension.
It is indivisible, yet appears divided in separate creatures. Know it to be the creator, the preserver, and
the destroyer.” (v15-16).
“Dwelling
in every heart, (It) is beyond darkness.
It is called the light of lights, the object and goal of knowledge, and
knowledge itself.” (v17).
“Know
that prakriti and Purusha are both without beginning, and that from prakriti
come the gunas and all that changes.
“Prakriti
is the agent, cause, and effect of every action, but it is Purusha that seems
to experience pleasure and pain.
“Purusha,
resting in prakriti, witnesses the play of the gunas born of prakriti. But attachment to the gunas leads a person to
be born for (benevolence) or evil.”
(v19-21).
“Some
(Realise) the Self within them through the practice of meditation, some by the
path of wisdom, and others by selfless service.
“Others
may not know these paths; but hearing
and following the instructions of an illumined teacher, they too go beyond
death.” (v24-25).
“He
alone sees (Truly) who sees the Lord the same in every creature, who sees the
Deathless in the hearts of all that die.
“Seeing
the same Lord everywhere, he does not harm himself or others. Thus he attains the supreme goal.” (v27-28).
“Let
(Me) tell you more about the wisdom that transcends all knowledge, through
which the saints and sages attained perfection.
“Those
who rely on this will be united with (Me).
For them there is neither rebirth nor fear of death.” (v1-2).
“It is
the three gunas born of prakriti—sattva, rajas, and tamas—that bind the
immortal Self to the body.
“Sattva—pure,
luminous, and free from sorrow—binds us with attachment to happiness and
wisdom.
“Rajas
is passion, arising from selfish desire and attachment. These bind the Self with compulsive action.
“Tamas,
born of ignorance, deludes all creatures through heedlessness, indolence, and
sleep.” (v5-8).
“What
are the characteristics of those who have gone beyond the gunas, O Lord? How do they act? How have they passed beyond the gunas’
hold?” (v21).
“They
are unmoved by the harmony of sattva, the activity of rajas, or the delusion of
tamas. They feel no aversion when these
forces are active, nor do they crave for them when these forces subside.” (v22).
“Established
within themselves, they are equal in pleasure and pain, praise and blame,
kindness and unkindness. Clay, a rock,
and gold are the same to them. Alike in
honor and dishonour, alike to friend and foe, they have given up every selfish
pursuit. Such are those who have gone
beyond the gunas.” (v24-25).
“By
serving (Me) with steadfast love, a man or woman goes beyond the gunas. Such a one is fit for union with
Brahman. For I am the support of
Brahman, the eternal, the unchanging, the deathless, the everlasting (Dharma),
the source of all joy.” (v26).
--
What
are the actual details and the comprehensive nature of the metaphysics that are
introduced within the opening of Chapter 13?
How does this metaphysical Theology confluence with the teachings of
detachment and equanimity; as well as
with the pragmatic necessities for sustaining life?
How can
the notion of Brahman simultaneously existing in everyone be distinguished from
the criticisms applied towards pantheism?
The aggregate of the respective material and spiritual being of each of
us exists beyond the sum of our respective parts: how does this notion better explain the
phenomenon of Brahman existing within and beyond each of us, and even beyond
existence? How does (and can) the
phenomenon of our aggregate existence “being larger than the sum of our parts”
encourage us to abstain from transgressive competition against each other for
temporal phenomena that appears to sustain our respective existence, and to
encourage to better perceive and manifest the intrinsic potentiality that
exists within our proficient cooperation with each other? How do we appropriate tend to our respective
temporal needs whilst expanding the experience of being larger than our
respective parts?
How does
“It” compare with the description of the Holy Spirit within the Gospels and
tradition of Christianity? How does this
compare with the description of the actual teachings of the Buddha? Are there any similar comparisons within
Judaism and Islam?
What is
the intentionality within the reference to “the creator, the preserver, and the
destroyer”? What are the Theological
implications within the suggestion of the unity of Brahma, Vishnu, and Shiva?
What is
the nature of the apparent distinction between Sri Krishna and Brahman, as
communicated within verse 26? How does
this compare with the dialogue amongst the angels and Avraham; with the revelation of the Koran to Muhammad
(PBUH); with Jesus’s proclamations of
proximity with Deus; and with the
Buddha’s teachings regarding Nirvana?
Within each of these examples, what is the intrinsic nature and role of
the respective Prophet who receives (and conveys) the message, with the nature
of the source (Brahman, Adonai, Allah, Deus, Nirvana) of the message, and the
apparent conduit (Sri Krishna, Angels, revelation, the Enlightenment of self,
and/or additionally) of the message to the respective Prophet?
--
Dhammapada
Chapters 11 – 15
“How can there be laughter, how can there be
pleasure, when the whole world is burning?
When you are in deep darkness, will you not ask for a lamp?
“Consider this body!
A painted puppet with jointed limbs, sometimes suffering and covered
with ulcers, full of imaginings, never permanent, for ever changing.
“This body is decaying! A nest of diseases, a heap of corruption,
bound to destruction, to dissolution.
All life ends in death.”
(v146-148).
“I have gone round in vain the cycles of many lives
ever striving to find the builder of the house of life and death. How great is the sorrow of life that must
die! But now I have seen thee,
housebuilder: never more shalt thou
build this house. The rafters of sins
are broken, the ridge-pole of ignorance is destroyed. The fever of craving is past: for my mortal mind is gone to the joy of the
immortal NIRVANA.” (v153-154)
“If a man holds himself dear, let him guard himself
well. Of the three watches of his time,
let him at least watch over one.
“Let him find first what is right and then he can
teach it to others, avoiding thus useless pain.
“If he makes himself as (beneficial) as he tells
others to be, then he in (Truth) can teach others. Difficult indeed is self-control.
“Only a man himself can be the master of
himself: who else from outside could be
his master? When the Master and servant
are one, then there is (True) help and self-possession.” (v157-160).
“Any wrong or evil a man does, is born in himself
and is caused by himself; and this
crushes the foolish man as a hard stone grinds the weaker stone.” (v161).
“By oneself the evil is done, and it is oneself who
suffers: by oneself the evil is not
done, and by one’s Self one becomes pure.
The pure and the impure come from oneself: no man can purify another.
“Let no man endanger his duty, the (benefit) of his
soul, for the (benefit) of another, however great. When he has seen the (benefit) of his soul,
let him follow it with earnestness.”
(v165-166).
“Live not a low life; remember and forget not; follow no wrong ideas; sink not into the world.
“Arise!
Watch. Walk on the right
path. He who follows the right path has
joy in this world and in the world beyond.
“Follow the right path: follow not the wrong path. He who follows the right path has joy in this
world and in the world beyond.” (v167-169).
“When a man considers this world as a bubble of
froth, and as the illusion of an appearance, then the king of death has no
power over him.” (v170).
“Better than power over all the earth, better than
going to heaven and better than dominion over the worlds is the joy of the man
who enters the river of life that leads to NIRVANA.” (v178).
“By what earthly path could you entice the Buddha
who, enjoying all, can wander through the pathless ways of the Infinite?-- the Buddha who is awake, whose victory cannot
be turned into defeat, and whom no one can conquer?” (v179).
“It is great to be born a man; and his life is an ever-striving. It is not often he hears the doctrine of
Truth; and a rare event is the arising
of a Buddha.” (v182).
“Do not what is evil. Do what is (benevolent). Keep your mind pure. This is the teaching of the Buddha.
“Forbearance is the highest of sacrifice. NIRVANA is the highest (benevolence). This say the Buddhas who are awake. If a man hurts another, he is not a
hermit; if he offends another, he is not
an ascetic.” (v183-184).
“Not to hurt by deeds or words, self-control as
taught in the Rules, moderation in food, the solitude of one’s room and one’s
bed, and the practice of the highest consciousness: this is teaching of the Buddhas who are
awake.” (v185).
“Since a shower of golden coins could not satisfy
craving desires and the end of all pleasure is pain, how could a wise man find
satisfaction even in the pleasures of the (deities)? When desires go, joy comes; the follower of Buddha finds this
(Truth).” (v186-187).
“Men in their fear fly for refuge to mountains or
forests, groves, sacred trees or shrines.
But those are not a safe refuge, they are not the refuge that frees a
man from sorrow.
“He who goes for refuge to Buddha, to Truth and to
those whom he taught, he goes indeed to a great refuge. Then he sees the four great fold Truth:
“Sorrow, the cause of sorrow, the end of sorrow, and
the path of eight stages which leads to the end of sorrow.” (v188-191).
“O let us live in joy, in love amongst those who hate! Among men who hate, let us live in love.
“O let us live in joy, in health amongst those who
are ill! Among men who are ill, let us
live in health.
“O let us live in joy, in peace amongst those who
struggle! Among men who struggle, let us
live in peace.
“O let us live in joy, although having nothing! In joy let us live like spirits of
light!” (v197-200).
“Victory brings hate, because the defeated man is
unhappy. He who surrenders victory and
defeat, this man finds joy.” (v201).
“Health is the greatest possession. Contentment is the greatest treasure. Confidence is the greatest friend. NIRVANA is the greatest joy.” (v204).
“When a man knows the solitude of silence, and feels
the joy of quietness, he is then free from fear and sin and he feels the joy of
the DHAMMA.
“It is a joy to see the noble and (benevolent), and
to be with them makes one happy. If one
were able never to see fools, then one could be for ever happy!” (v205-206).
“If you find a man who is constant, awake to the
inner light, learned, long-suffering, endowed with devotion, a noble man—follow
this (benevolent) and great man even as the moon follows the path of the
stars.” (v208).
--
Does
the teaching of the nature of impermanence within the opening of Chapter 11
have any excessive nihilism? And what is
the nature of the influence of any such nihilism towards causing defeatism and
submission within the recipient of the message?
Amidst the notion of the body decaying, what is the relevance of the
phenomena of healing and the regenerative functioning of the body? What is the difference between “decay” and
“transformation,” and how can a proficient understanding of “decay” and
“transformation” enhance the relationship that an individual maintains within
this temporal Universe (particularly as an individual continues to consume and
contribute within the Universe)?
Amidst
the description of men who transgress, what is the respective nature of the
respective dangers of the actions of an obvious tyrant and the actions of a
righteous man who becomes errant? Whilst
the obvious tyrant may have significant “temporal power” and influence to cause
harm, people are often able to appropriate perceive the nature of the
transgression, and perhaps whilst experiencing the adverse effects of the obvious
tyrant, people are better able to protect one’s self from becoming enveloped
within carrying out such transgressions;
whereas, with the errant righteous man, such a man is endeared and
entrusted amongst many people, and becomes an intimate and influential
confidant amongst people, such that amidst his straying from such righteousness
(intentionally or carelessly), those who trust him become similarly enveloped
within such “errantness” (the influence is increasingly intrinsic amongst the
people); what are proficient methods
that individuals may employ to proficiently protect against either and all
forms of transgressive influences?
--
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 (Deus) (Who) sent
me. In your law it is written that the
testimony of two men is (True); I bear
witness to myself, and the (Creator) (Who) sent me bears witness to me.’ They said to him therefore, ‘Where is your
(Creator)?’ Jesus answered, ‘You know
neither me nor my (Creator); for if you
knew me, you would know my (Creator) also.’
These words he spoke in the treasury, as he taught in the temple; but no one arrest him, because his hour had
not yet come.” (v12-20).
“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.’” (v31-32).
“Jesus
answered them, ‘Truly, (Truly), I say to you, every one who commits sin is a
slave to sin.’” (v34).
“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 (search) 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
(Creator), even God.’” (v39-41).
Jesus
rebukes his challengers and proclaims such being descended from “the devil.”
“The
Jews answered him, ‘Are we not right in saying that you are a Samaritan and
have a demon?’ Jesus answered, ‘I have
not a demon; but I honor my (Creator),
and you dishonour me. Yet I do not
(search for) my own glory; there is One
(Who) (searches for) it and (Deus) will be the judge.’” (v48-50).
“Jesus
said to them, ‘Truly, (Truly), I say to you, before (Avraham) was, I am.’ So they took up stones to throw at him; but Jesus hid himself, and went out of the
temple.” (v58-59).
“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).
Pharisees
challenge Jesus for healing during Shabbat.
“Truly,
(Truly), I say to you, he who does not enter the sheepfold by the door but
climbs in by another way, that man is a thief and a robber; but he who enters by the door is the shepherd
of the sheep. To him the gatekeeper
opens; the sheep hear his voice, and he
calls his own sheep by name and leads them out.
When he has brought out all his own, he goes before them, and the sheep
follow him, for they know his voice. A
stranger they will not follow, but they will flee from him, for they do not
know the voice of strangers.’” (v1-5).
“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 (benevolent)
shepherd. The (benevolent) 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. I am the (benevolent) shepherd; I know my own and my own know me, as the
(Creator) knows me and I know the (Creator);
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 the (Creator)
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 (Creator).’” (v7-18).
Challengers
further question Jesus, and Jesus proclaims his descendency from Deus.
--
Amidst
the accusations against the female adulteress being caught in the act, where is
the accusation of the male with whom she is found “in the act”?
Can
“following Jesus” be appropriately understood as following the teachings
compassion that Jesus provides, rather than necessarily proclaiming Jesus as a
deity and an individual’s saviour? And
can following the teachings of Jesus be manifested without following the
specific example of Jesus (including the provocation of authority and the
pursuit towards martyrdom)? How are the
teachings of Jesus appropriately incorporated within conventional
behaviour? Within such behaviour, what
is the appropriateness of forgiveness and the absence of judging and/or
condemning others (even those who abstain from similarly proclaiming such
adherence to the teachings of Jesus)?
Can the example and teachings of Jesus be found within additional
religious traditions that abstain from explicitly proclaiming Jesus?
Amidst
the compassion that Jesus provides to the downtrodden, how might Jesus be
increasingly compassionate towards those who transgress as conventional and
religious authorities?
Within
Chapter 9, Jesus explains an experience of suffering existing, other than
originating from sin, but so that healing can be performed; how does this appropriately inform the
Universe regarding the very nature of sin, suffering, and healing? How does this compare with respective
teachings (regarding sin and suffering) within Judaism (amidst the blessing and
the curse), within Islam (amidst Al Yawm Kayyimah), within Buddhism (amidst
Dependent Origination), and within Hinduism (amidst Karma), and respectively
with additional religious traditions?
How does this appropriately inform religious adherents regarding how to
respond to both the “sins” and “suffering” of others, as well as of 1’s own
self? How are forgiveness and healing
appropriately manifested within each of these respective contexts?
How is
Jesus’s teaching regarding him laying down his life “,on his own accord,” to be
appropriately understood? Does this
absolve anyone from any guilt regarding his crucifixion?
--
Koran
Sura 112: Al-Ikhlas: The Unity
“Say: (Allah), Allah, is One.
“Allah
is (Allah) on Whom all depend.
“(Allah)
begets not, nor is (Allah) begotten;
“And
none is like (Allah).”
--
Amidst
the belief of Allah being the Ultimate, Singular Reality, is it incumbent upon
a believer to proclaim Allah beyond the temporal phenomenon of gender (as
“He”)? How is this appropriately
conducted within languages that exclusively utilise gender-specific terms for
all phenomena (nouns)? What is the
limitation of such contextualisation of Allah;
and what misperceptions are susceptible amidst such a practice? How is this similarly experienced within the
Hebrew of Judaism and the Latin of Christianity, and within additional
languages?
--
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.
.
.
.
ૐ.
אמן .
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