שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
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ૐ.אמן
Holy Scriptures Study, Week 33 Bechukotai;
118.9.14
Torah
Vayikra
26:3 – 27:34
“If you
follow My laws and faithfully observe My commandments, I will provide you with
rain in season, so that your land will grow your crops and the trees will
produce fruit. Your harvest will be so
plentiful that your threshing season will continue until your grape harvest,
and your grape harvest will continue until planting time. You will have more than enough food, and you
will live in safety in the land.
I will
bless the land with peace, so that you will be able to sleep without fear. I will remove the dangerous animals and
protect your land from your enemies.”
(v3-6).
“I will
establish My sanctuary among you, and I will never grow tired of you. I will always dwell among you. I, Elohim, will be with you, and you will
always be My people dedicated to Me.
“I am
Elohim. I rescued you from slavery in
Egypt. I broke your chains and now you
can live in dignity.” (v11-13).
“But if
you do not listen to Me, and do not keep My commandments, if you reject My
laws, and do not observe My commandments, you will have broken My covenant with
you. Then I will turn around and do the
same to you. I will punish you with
terror and disease, and I will make your lives miserable. You will plant your crops in vain, because
your enemies will eat them. I will be
angry at you and your enemies will defeat and rule over you. You will be frightened of your own shadows.
“If you
still disobey Me, I will increase the punishment for your sins seven times as
much. I will break your pride, and the
skies will not produce rain, and your land will not yield any crops.” (v14-19).
“If you
still do not listen to Me, I will again increase the punishment for your sins
seven times over. I will send wild
beasts to kill your children and destroy your cattle, and I will decimate your
population, so that the roads will be deserted.” (v21-22).
“I will
deprive you of your food supply so that ten women will have only enough flour
to bake bread in one oven, and they will bring back only a few crumbs. There will not be enough to satisfy your hunger. If you still do not listen to Me but remain
hostile to Me, then I will be hostile to you and will punish you seven times
over for your sins. You will be so
hungry that you will eat the flesh of your sons and your daughters.” (v26-29).
“I will
destroy your altars and smash your (deities).
I will pile your dead bodies around your broken idols.” (v30).
“I will
devastate the land so that even your enemies who live there will be shocked at
the devastation.” (v32).
“I will
scatter you among the nations, and I will use (My) sword against you. Your land will be devastated, and your cities
will be in ruins.
“As
long as the land remains desolate and you are in exile, the land will at last
enjoy its missed (Shabbaton). Then the
land will finally rest and enjoy its sabbatical years.” (v33-34).
“In
exile, you tremble at the sound of a rustling leaf, and you will run with fear
and panic when no one is chasing you.”
(v36).
“Those
who survive will rot away in enemy lands because of their sins. The survivors will realize that their
existence is threatened because of their own sins and those of their
ancestors. Then they will finally
confess their sins and the sins of their ancestors against Me. Because of their sins I remained indifferent
to them and exiled them into the land of their enemies. But when they ask for forgiveness, I will
keep (My) covenant with (Avraham), (Yitzak), and (Yaakov) and I will remember
the land. Now, the land will enjoy its
rest while you are in exile. They will
pay for their sins because they rebelled against Me and My laws.” (v39-43).
“Even
when they are in exile in the land of their enemies, I will never completely
reject them or destroy them and break My covenant with them, because I am
Adonai, their protector. I will remember
My covenant with their ancestors when I, Adonai, brought them out of Egypt
while the nations watched. I am
Adonai.” (v44-45).
“Adonai
spoke to (Moshe, and told him to instruct the Israelites and say to them: This is the law when an Israelite decides to
honor a person by donating a sum of money to Adonai.
“The
donation for a male aged twenty to sixty years shall be fifty shekels according
to the sanctuary weight. For a woman, the
donation shall be thirty shekels.
“For a
person between five and twenty, the donation shall be twenty shekels for a male
and ten shekels for a female.
“For a
person between one month and five years old, the donation shall be five shekels
for a male and three shekels for a female.
“For a
person over sixty years old, the donation shall be fifteen shekels for a man
and ten shekels for a woman.
“In the
case of a person too poor to give the statutory donation, the priest will
decide the amount. The priest shall make
his decision on the basis of how much the person wishing to make the donation
can afford.” (v1-8).
“If the
donation is a healthy animal and it can be presented as a sacrifice to Adonai,
then the gift to Adonai becomes holy.”
(v9).
“If a
man donates a field from his ancestral property to Adonai, its value shall be
determined by the amount of seed required to plant it—fifty shekels for every
ten bushels of barley seed.
“If
this donation is made just after the Jubilee Year, the land is valued at its full
price. But if someone donates his field
after the Jubilee Year, the priest shall determine its value on the basis of
the number of years remaining until the next Jubilee Year.
“If the
person who donates this field wishes to buy it back, he must pay the full price
plus twenty percent. But if he does not
buy back the field, or if the land is sold to someone else, it can no longer be
bought back.
“When
the field is released in the Jubilee Year, it becomes holy and special to
Adonai, and then becomes the hereditary property of the priest.” (v17-21).
“You
cannot present first-born animals to Adonai, whether an ox, or goat, because
these animals already belong to Adonai.”
(v26).
“One-tenth
of the crops of the soil or the fruit of the trees is set apart for
Adonai. If a person wishes to redeem his
tithe, he must pay its market value plus twenty percent.” (v30-31).
--
How
does the “blessing and the curse” compare with similar binaries respectively
within Islam and Christianity, in a temporal and “Heavenly” manner? How does this binary compare with the
emphasis of equanimity within Hinduism and Buddhism; can Nirvana and “rebirth” be considered as a
similar binary? Is the binary
substantially a “carrot and stick” to influence adherents to behave properly; if so, is such guidance appropriate or
inappropriate; and/or does something
deeper intrinsically exist within this?
Does such a binary suggest a “quid pro quo” for adherence; and if so, how are “malevolent” acts towards
“benevolent” people appropriately understood?
What
may be some perceived metaphysical distinctions between the fruit that is
reaped from trees and the vegetables that are reaped from the ground: considering that fruit tends to be sweeter,
and is plainly visible; where as
vegetables tend to be of higher nutritional value and are hidden beneath the
ground? Are there any additional
distinguishing characteristics that seem appropriate; and how might these distinctions be
contrasted and compared with human characteristics?
Amidst
the communication of the “curse,” are the travails and transgressions that we
respectively experience within life a factor of our conflict with others, our
conflict with Adonai, and/or our conflict with ourselves (respectively)? How does such an understanding facilitate
reconciliation with others, Adonai, and ourselves?
Which
seems to be the increasingly proficient motivator: the avoidance of malady, or the promotion of
wellbeing? What are the dynamics, and
the nature of commitment and responsibility within each? Which is increasingly sustainable in the long
term?
How
does the fear of the curse influence how Israelis (and, within a respective
sense, any religious adherent) perceive the Universe and all phenomena, life,
and beings within it? How does this
influence our behaviour when interacting with others? Is there an element of a “self-fulfilling
prophesy” within this? And how does one
transcend beyond the fear of Dukkha (suffering), if only that of others?
Why is
the curse increasingly detailed and extensive compared to the blessing?
What is
the nature of the confluence between:
“devastation,” and “deva station”?
The
Torah, as a Divinely produced literary work, is rather factual and
straight-forward; however, amidst the
communication of the curse, there are some rather unusually vivid and poetic
imagery and metaphors that are communicated within a rather gruesome and
challenging manner; what is the nature
of the prose within the Torah, and how does the prose within this Parashah
compare and contrast to additional “poetic” passages within the Torah?
Amidst
the communication of the propensity for Israelis to perform teshuvah
(redemption and “returning to Adonai”), what is the nature of the constant
protection, and the forgiveness, that Adonai provides? How does this influence our understanding,
and practise, of how we are intended to interact with each other? And what is the nature of the confluence
between that understanding and behaviour in connexion with the circumstances
and behaviour that precipitate the curse (the blessing), the teshuvah, the
forgiveness, and the reconciliation (“At One ment”)?
Is
there any “spiritual valuation” that can be derived from the distinctions
within the donations that are to be made for Israelis to Adonai? How can we effectively look beyond such
“temporal measurements” and concentrate upon the Divinity that exists within
each individual?
Within
this Parashah, land is valued in a uniform manner by the amount of barley seed
that can be grown within the land; how
does this compare with contemporary methods for land valuation? What is the “timeless” wisdom that exists
within this basic methodology, and what may be some contemporary adaptations,
renderings that are derived from such, particularly considering the prevalence
of metropolitan domiciles within industrialised societies?
Amidst
the “perpetuity” of Levite land within Eretz Israel, and the “perpetuity” of
donated lands that become the land of Levites, is there a legitimate propensity
of the entirety of Eretz Israel becoming the “property” of the Levites? And amidst such a consideration, what is the
nature of the spiritual, socioeconomic binary that seem to emerge between
Levites and Israelis belonging to additional tribes? How does this binary compare with the
arrangement that Yosef establishes between Paraoh (and his priests) and the
Egyptian people?
--
Bhagavad Gita
Chapters 15
“Sages speak of the immutable
ashvattha tree, with its taproot above and its branches below. On this tree grow the scriptures; seeing their source, one knows their essence.
“Nourished by the gunas, the
limbs of this tree spread above and below.
Sense objects grow on the limbs as buds;
the roots hanging down bind us to action in this world.” (v1-2)
“The true form of this
tree—its essence, beginning, and end—is not perceived on this earth. Cut down this strong-rooted tree with the
sharp axe of detachment;
“then find the path which does
not come back again. Seek That, the
First Cause, from which the universe came long ago.” (v3-4).
“Not deluded by pride, free
from selfish attachment and selfish desire, beyond the duality of pleasure and
pain, ever aware of the Self, the wise go forward to that eternal goal.” (v5).
“An eternal part of (Me)
enters into the world, assuming the powers of action and perception and a mind
made of prakriti.
“When the (Divine) Self enters
and leaves a body, (It) takes these along as the wind carries a scent from place
to place.
“Using the mind, ears, eyes,
nose, and the senses of taste and touch, the Self enjoys sense objects.” (v7-9)
“Entering into every heart, I
give the power to remember and understand;
(It) is I again who take that power away. All the scriptures lead to (Me); I am their author and their wisdom.” (v15).
There are 2 orders of
being: perishable, separate creatures
and the changeless spirit.
“But beyond these there is
another, the supreme Self, the eternal Lord, who enters into the entire cosmos
and supports it from within.” (v17).
--
Bhagavad Gita
Chapter 15
“Sages
speak of the immutable ashvattha tree, with its taproot above and its branches
below. On this tree grow the
scriptures; seeing their source, one
knows their essence.
“Nourished
by the gunas, the limbs of this tree spread above and below. Sense objects grow on the limbs as buds; the roots hanging down bind us to action in
this world.
“The
(True) form of this tree—its essence, beginning, and end—is not perceived on
this earth. Cut down this strong-rooted
tree with the sharp axe of detachment;
“then
find the path which does not come back again.
(Search for) That, the First Cause, from which the universe came long
ago.” (v1-4).
“Not
deluded by pride, free from selfish attachment and selfish desire, beyond the
duality of pleasure and pain, ever aware of the Self, the wise go forward to
that eternal goal.” (v5)
“An
eternal part of (Me) enters into the world, assuming the powers of action and
perception and a mind made of prakriti.
“When
the divine Self enters and leaves a body, (It) takes these along as the wind
carries a scent from place to place.
“Using
the mind, ears, eyes, nose, and the senses of taste and touch, the Self enjoys
sense objects.” (v7-9).
“Those
who strive resolutely on the path of yoga see the Self within. The thoughtless, who strive imperfectly, do
not.” (v11).
“With a
drop of (My) energy I enter the earth and support all creatures. Through the moon, the vessel of life-giving
fluid, I nourish all plants.
“I
enter breathing creatures and dwell within as the life-giving breath. I am the fire in the stomach which digests
all food.” (v13-14).
“Entering
into every heart, I give the power to remember and understand; it is I again who take that power away. All the scriptures lead to (Me); I am their author and their wisdom.” (v15).
“In
this world there are two orders of being:
the perishable, separate creature and the changeless spirit.
“But
beyond these there is another, the supreme Self, the eternal Lord, who enters
into the entire cosmos and supports it from within.
“I am
that supreme Self, praised by the scriptures as beyond the changing and the
changeless.
“Those
who see in (Me) that supreme Self see (Truly).
They have found the source of all wisdom, Arjuna, and they worship (Me)
with all their heart.” (v16-19).
--
Discussion Questions From
Chapters 15 – 16
How can the nature of the
ashvattha tree be explained in simpler terms for novices; what are the esoteric intentions and
implications regarding the ashvattha tree;
and how does this teaching of the ashvattha tree compare with the Jewish
Kabbalistic teaching of the Presence of Adonai existing as an upside down tree
with the roots existing within Heaven and the nutrients of Heaven being
distributed through the leaves located throughout the Earth (which seems
appropriate, particularly amidst the recent observance of Tu B’Shevat)?
“Cutting down this
strong-rooted tree” seems to utilise the same metaphoric guidance as “Sleighing
the fierce enemy of selfishness;”
however, there is also what seems to be the eventual command from Sri
Krishna for Arjuna to join the actual battle that confounds him; is this eventual command also to be
understood in the same metaphoric, esoteric manner (as a command to pursue the
spiritual life)? If this is an actual
command, how are the direct, esoteric teachings for meditation, equanimity,
wisdom, and the pursuit of spiritual awakening, congruent with the practical
teachings of the varnas (strict adherence to, and segregation amongst, the
castes) and the commands to wage war? Do
the teachings of spiritual awakening supercede, in an implicit or direct
manner, and is this part of the challenge of adhering to such? How does this compare with Jesus’s
saying: “He who has ears to hear, let
him hear.”?
What is the nature of the Self
existing within the body? There seems to
be a critical point to understand regarding the manner in which the infinite
Ultimate Reality of Brahman exists within and individual and the confluence of
this phenomenon with the existence and experience of the individual ego and the
tendency for egocentricity; whilst both
concepts may be perceived, it also seems as though, at some point or in some
manner, these 2 seemingly distinct phenomena are joined together as one
consciousness within an individual, that this exists similarly within each
individual, each sentient being, perhaps each form of life and even matter
within the Universe, amidst our respective distinctions; amidst the respective “Eastern” and “Western”
traditions (spiritual, religious, mystical, philosophical, metaphysical, and
additionally), it seems as though we are reaching an increasingly cooperative
context wherein we may share with each other our respective concepts,
understandings, and wisdom, and from this, perhaps identify the nature of this
connexion with increasing proficiency, and particularly as a means to cultivate
increased and pervasive compassion within all individuals, beings, life, and
matter (understanding the intrinsic interdependence amidst our respective
independence, and the intrinsic value, legitimacy, and Truth that exists within
all phenomena); does anyone have any
ideas?
What is the nature of the
“changeless spirit,” and how is this distinct from the “Supreme Self”? Is the “changeless spirit” part of the
phenomenon that exists within an individual being, perhaps like the Atman (if
the Atman can be understood in such a manner)?
Is the Ultimate Reality of
Brahman communicating through Sri Krishna when Sri Krishna speaks to Arjuna in
the “ultimate 1st person” tense?
Can this be understood in a similar manner to the angels of Adonai
communicating to Avraham, Moshe and additional Prophets in the “ultimate 1st
person” tense?
--
Discussion
Questions From Chapters 15 – 16
What is
the nature of the description and the metaphysics of the ashvattha tree? How does this compare with the Etz Hayim (the
Tree of Life) and the Tree of Knowledge, from the Torah?
Is Sri
Krishna communicating as a conduit of Brahman?
What is the nature of the intrinsic inaccuracy of all language and
words, as a means of attempting to communicate as (or even describe) the
Ultimate Reality of Brahman (and perhaps any phenomena within this temporal
Realm, as well)?
How is
the notion of people with demonic and divine tendencies balanced within the
teaching regarding having an equal eye of equanimity towards all beings? How may this binary of divine and demonic be
evidence and compared within the notion of the “ger” within the Torah, with the
Pharisees and strangers of the Gospels, with the “kafir” within Islam, and
within the critic and “unawakened” ones within Buddhism? What are the respective approaches that each
tradition has towards interacting with people that have such a different
characteristic (between the divine and the demonic)?
--
Digha Nikaya
Sakka Panha
Suttanta
Chapter 2
“Thus
invited, Sakka, the ruler of the (deities), asked this first question of the
Exalted One:-- ‘By what fetters, sir, are they bound—(deities), men, Asuras,
Nagas, Gandhabbas, and whatever other great classes of beings there be—in that
they, wishing thus:-- ‘Would that, without hatred,
injury,
enmity, or malignity, we might live in amity!’—do nevertheless live in enmity,
hating, injuring, hostile, malign?’” (v1).
“ ‘By the
fetters of envy and selfishness, ruler of (deities), are they bound—(deities),
men, Asuras, Nagas, Gandhabbas and whatever other great classes of beings there
be—in that they wishing thus:-- ‘Would that, without hatred, injury, enmity, or
malignity, we might live in amity!’—do nevertheless live in enmity, hating,
injuring, hostile, malign.’” (v1).
“So Sakka,
expressing pleasure and appreciation, asked a further question of the Exalted
One:-- ‘But envy and selfishness, sir,--what is the source thereof, the cause
thereof? What gives birth to them? How do they come to be? What being present,
are envy and selfishness also present? What being absent, are they also
absent?’
“ ‘Things as
dear and not dear to us, ruler of (deities),--this is the source and cause of
envy and selfishness, this is what gives birth to them, this is how they come
to be. In the presence of what is dear or not dear, envy and selfishness come
about, and in the absence of such feelings, they do not come about.’” (v2)
The Buddha
explains that “dear” and “undear” are caused by desire; desire is caused by
mental preoccupation; and, preoccupation is caused by obsession.
“ ‘But how,
sir, has the bhikkhu gone about who has reached the path suitable for and
leading to the cessation of obsession?’
“ ‘Happiness,
ruler of (deities), I declare to be twofold, according as it is to be followed
after, or avoided. Sorrow too I declare to be twofold, according as it is to be
followed or avoided. Equanimity too I declare to be twofold, according as it is
to be followed or avoided.
“ ‘And the
distinction I have affirmed in happiness, was drawn on these grounds:-- When in
following after happiness I have perceived that bad qualities developed and
(benevolent) qualities were diminished, then that king of happiness was to be
avoided. And when, following after happiness, I have perceived that bad
qualities were diminished and (benevolent) qualities developed, then such
happiness was to be followed. Now of such happiness as is accompanied by
preoccupation and travail of mind, and of such as is not so accompanied, the
latter is the more excellent.’” (v3).
“Again, ruler
of (deities), when I declare sorrow to be twofold, according as it is to be
followed after, or avoided, for what reason do I say so? When, in following
after sorrow I have perceived that bad qualities developed and (benevolent)
qualities were diminished, then that kind of sorrow was to be avoided. And
when, following after sorrow, I have perceived that bad qualities were
diminished and (benevolent) qualities were developed, then such sorrow was to
be followed after. Now of such sorrow as is accompanied by preoccupation and
travail of mind, and of such as is not so accompanied, the latter is the more
excellent. Thus, ruler of (deities), when I declare sorrow to be twofold,
according as it is to be followed after, or avoided, I say so for that
reason.’” (v3).
“Again, ruler
of (deities), when I declare equanimity to be twofold, according as it is to be
followed after, or avoided, for what reason do I say so? When, in following
after equanimity, I have perceived that bad qualities developed and
(benevolent) qualities were diminished, then that kind of equanimity was to be
followed after. Now of such equanimity as is accompanied by pre-occupation and
travail of mind and of such as is not so accompanied, the latter is the more
excellent. Thus, ruler of (deities), when I declare equanimity to be twofold,
according as it is to be followed after, or avoided, I say so for that reason.”
(v3).
“And it is on
this wise that a bhikkhu, ruler of (deities), must have gone about, who has
reached the path suitable for, and leading to, the cessation of perceiving and
taking account of distractions.” (v3).
“So Sakka,
expressing his pleasure and appreciation, asked a further question of the
Exalted One:-- ‘But how, sir, has that bhikkhu gone about who has acquired the
self-restraint enjoined by the Patimokkha?’” (v4).
“ ‘I say,
ruler of (deities), that behaviour in act and in speech, as well as those
things we seek after are twofold, according as they as they are to be followed
after or avoided.” (v4).
“And it is on
this wise, ruler of (deities), that a bhikku must have gone about to have
acquired the self-restraint enjoined by the Patimokkha.” (v4).
“So Sakka,
expressing his pleasure and appreciation, asked a further question of the
Exalted One:-- ‘But how, sir, has that bhikkhu gone about who has acquired
control of his faculties?’” (v5).
“I say, ruler
of (deities), that the objects of the senses—visible, audible, odorous, sapid,
tangible and mental objects—are twofold, according as they are to be followed
or avoided.” (v5).
“So Sakka, expressing
his pleasure and appreciation, asked a further question of the Exalted One:--
‘Are all recluses and Brahmins, sir, wholly of one creed, one practise, one
persuasion, one aim?’” (v6).
“Of many and
divers elements, ruler of (deities), is this world composed. And that being so,
people naturally incline to adhere to one or another of those elements; and to
whichsoever it be they, being so inclined, become strongly and tenaciously
addicted, holding that ‘just this is (True), the rest is foolish.’ And therefore
it is that recluses and Brahmins are not all qholy of one creed, one practice,
one persuasion, one aim.” (v6).
“Those
recluses and Brahmins, ruler of (deities), who are set free through the entire
destruction of craving, only they are perfectly proficient, only they are
perfectly saved, only they are living perfectly the best life and have attained
the ideal. Therefore is it that not all recluses and Brahmins are perfectly
proficient, perfectly saved, living perfectly the best life, and have attained
the ideal.” (v6).
“Passion,
(leader), is disease, passion is a cancer, passion is a dart, passion drags a
man about by one rebirth and then another, so that he finds himself now up
above now down below. Whereas other recluses and Brahmins not of your followers,
(leader), gave me no opportunity to ask these questions, the Exalted One has
answered for me, instructing me at length, so that the dart of doubt and
perplexity has by the Exalted One been extracted.” (v&).
Sakka tells
the narrative of previous encounters of asking additional teachers, and
subsequently becoming a teacher for those teachers.
“But,
(leader), the experiencing satisfaction and happiness such as this, which was
wrought by blows and by wounds, does not conduce to detachment, nor to disinterestedness,
nor to cessation, nor to peace, nor to the higher spiritual knowledge, nor to
enlightenment, nor to Nirvana. But this satisfaction, (leader), this happiness
that I have experienced in hearing the Dhamma of the Exalted One, this which is
not wrought by blows and by wounds does conduce to detachment, to
disinterestedness, to cessation, to peace, to spiritual knowledge, to
enlightenment, to Nirvana.” (v7).
“Then spake
Sakka, ruler of (deities), to Five-crest of the Gandhabbas:-- ‘Great has been your
help to me, dear Fie-crest, in that you first placated the Exalted One. For it
was after you had first placated him, that we were admitted to his presence to
see the Exalted One, the Arahant, Buddha Supreme. I will take the place of
father to you, and you shall be king of the Gandhabbas, and I will give you
Bhadda, the Sunmaiden, whom you have longed for.” (v10).
“Then Sakka,
touching the earth with his hand to call it to witness, called aloud thrice:--
“ ‘Honour to
the Exalted One, to the Arahant, to the Buudha Supreme.’” (v10).
“Now while he
was speaking in this dialogue, the stainless spotless Eye for the Truth arose
in Sakka, the ruler of the (deities), to wit: ‘Whatsoever thing can come to be,
that must also cease to be.’ And this happened also to eighty thousand of devas
besides.” (v10).
--
How can a
bhikshu and any other form of “spiritual aspirant” actually search for
enlightenment without being susceptible of experiencing aversion and affinity
towards specific phenomena (including the actual experience of enlightenment)?
Whilst equanimity may be perceivable within a conceptual manner, how is
“perfect equanimity” maintained by an individual who sustains one’s own life,
and exists intrinsically subordinate to all the circumstances, phenomena, lives,
and beings that directly and indirectly sustain the life of that individual?
What is the
appropriate
guidance, and the appropriate balance, to maintain amidst such an awareness?
How is this guidance and balance taught within additional religious traditions?
Amidst the
experience of “happiness” that the Buddha describes, how does an individual
effectively discern what is benevolent from what is bad? Is there any tendency
to simply identify whatever facilitates the experience of “happiness” as
“benevolent,” and whatever perceivably threatens such “happiness” as “bad”?
What is the
nature of sorrow that diminishes malevolent circumstances and enhances
benevolent circumstances? Is this simply another means of describing asceticism
and deprivation of senses? How does this happiness, sorrow, and equanimity
compare and contrast with the gunas of: rajas, tamas, and sattva, which are
taught within the Bhagavad Gita? How does this compare with respective, similar
teachings within additional religious traditions?
What is the
actual difference between sorrow, happiness, and equanimity amidst each
similarly providing either a detriment or a benefit?
Is there any
substantial legitimacy within the notion that all beings are intrinsically
confined and limited to the respective (geographic) “nature” of each being:
existing with certain innate affinities towards specific characteristics: heat,
cold, dry, wet, flat, hilly, sea, forests, plains, and additionally? And if so,
is the proselytisation any specific system of belief similarly subject to such
“temporal bias”? Does each religious tradition effectively exist as a
“microcosm” of the aggregate experience of humanity and the Universe, thus
being precluded from summarily answering all challenges that confront
additional communities (and how does the Hindu concept of tamas exist within
this context)? And/or is there a “Universal Truth” that exists within each
individual, which goes further than any geographic and/or biological natural
characteristic, and that actually reveals the “nature” of such nature? What may
be some examples of such “Universal Truth” and how may individuals, families,
and communities harmoniously organise and prosperously build around such an
understanding?
Amidst the
experience of maintaining perfect equanimity towards all beings, are
differences simply inconsequential or is there a propensity for there to exist
critical distinctions between beings? If the latter, what is the actual nature
of equanimity? How does this compare and contrast with the Buddha’s teaching
regarding the distinctions of doctrines and righteousness amidst spiritual
aspirants? Does a teacher maintain a responsibility for equanimity, and if so,
how is this appropriately, tangibly maintain within this temporal realm?
--
Gospels
Luke 21 – 22
“He looked up and saw the rich putting their
gifts into the treasury; and he saw a
poor widow put in two copper coins. And
he said, ‘Truly I tell you, this poor widow has put in more than all of
them; for they all contributed out of
their abundance, but she out of her poverty put in all the living that she
had.” (v1-4)
Jesus predicts the destruction of the temple.
“You will be delivered up even by parents and
brothers and kinsmen and friends, and some of you they will put to death; you will be hated by all for my name’s
sake. But not a hair of your head will
perish. By your endurance you will gain
your lives.” (v16-19).
“But take heed to yourselves lest your hearts be
weighed down with dissipation and drunkenness and cares of this life, and that
day come upon you suddenly like a snare;
for ti will come upon all who dwell upon the face of the whole
earth. But watch at all times, praying
that you may have strength to escape all these things that will take place, and
to stand before the Son of man.”
(v34-36).
Pesach arrives and Judas conspires to betray
Jesus.
“And he took a cup, and when he had given thanks
he said, ‘Take this, and divide it among yourselves; for I tell you that from now on I shall not
drink of the fruit of the vine until the (Sovereignty) of God comes.’ And he took bread, and when he had given
thanks he broke it and gave it to them, saying, ‘This is my body which is given
for you. Do this in remembrance of
me.’ And likewise the cup after supper,
saying, ‘This cup which is poured out for you is the new covenant in my
blood.’” (v17-20).
“A dispute also arose among them, which of them
was to be regarded as the greatest. And
he said to them, ‘The kings of the Gentiles exercise (leadership) over
them; and those in authority over them
are called benefactors. But not so with
you; rather let the greatest among you
become as the youngest, and the leader as one who serves. For which is the greater, one who sits at
table, or one who serves? Is it not the
one who sits at table? But I am among
you as one who serves.” (v24-27).
“He said, ‘I tell you, Peter, the cock will not
crow this day, until you three times deny that you know me.’” (v34).
“And he said to them, ‘When I sent you out with
no purse or bag or sandals, did you lack anything?’ They said, ‘Nothing.’ He said to them, ‘But now, let him who has a
purse take it, and likewise a bag. And
let him who has no sword sell his mantle and buy one.’” (v35-36).
“And he withdrew from them about a stone’s
throw, and knelt down and prayed, ‘(God), if (Thou) art willing, remove this
cup from me; nevertheless not my will
but (Thine), be done.’” (v41-42).
Judas betrays Jesus with a kiss.
“And when those who were about him saw what
would follow, they said, ‘(Leader), shall we strike with the sword?’ And one of them struck the slave of the high
priest and cut off his right ear. But
Jesus said, ‘No more of this!’ And he
touched his ear and healed him.”
(v49-51).
Peter denies Jesus 3 times and weeps upon
becoming aware of this.
The guards mock Jesus, and the authorities
persecute Jesus.
--
Discussion Questions From Chapters 20 – 22
It seems as though Jesus has a considerable
amount of disdain towards the leaders of society during his temporal
experiences; why is that? And how does this compare to his teachings
regarding “loving one’s enemy” and providing forgiveness?
What may be some contemporary versions of
Jesus’s counter-challenge regarding the baptism of John? What are the points of indecision on the part
of current conventional authorities?
Amidst the teaching “rendering unto Caesar,” and
“rendering unto God,” is there any legitimacy within the consideration of the
very likeness of Caesar, and even Caesar himself, being the creation of, and
belonging to, God?
Does Jesus’s teaching, regarding the similarity
of people to angels and abstaining from marriage, have any implications
regarding temporal behaviour? Is this a
factor that traditionally leads to the practise of celibacy within
Christianity? And how does this teaching
compare with the teachings within the Koran regarding the ascension of
believers upon the Day of Judgment? How
do these teachings also compare to the respective teachings regarding Nirvana,
within Buddhism and Hinduism?
From the example of the poor widow making a
donation, is there any legitimacy within the inference of there existing some
form of intrinsic righteousness within poverty?
What may be the nature of any such righteousness? How does this compare to practise of asceticism
in Buddhism and Christianity? And how
does this compare with the notion of wealth being received by doers of good (as
shared within the first chapter of the Pari Nibanna Suttanta of the Digha
Nikaya)? And how does this compare with
respective traditional notion regarding blessings being received because of
meritorious deeds and righteousness, particularly within Judaism and Islam?
How does Jesus’s teaching regarding the tumult
and the destruction of the temple, and maintaining vigilance of righteousness,
compare with the teachings of the Buddha, within the first chapter of the Pari
Nibbana Suttanta, regarding wrongful and rightful conduct, and the respective
consequences of each?
What is the metaphysical nature of the bread and
wine that Jesus refers to as his body and blood? What are some additional metaphysical
teachings regarding nutrients, that are shared within additional religious
traditions?
How does Jesus’s teachings within chapter 22 of
the Gospel according to Luke, regarding the taking of purses and swords,
compare to the previous teachings that Jesus references, regarding “turning the
other cheek,” and “giving without receiving”?
Which teachings are to be practised within contemporary circumstances? Are there select circumstances for the practise
of either one? And how is this
influenced by Jesus condemnation of the violent response amidst his arrest, and
his healing of the slave whose ear is cut within the conflict?
--
Koran
Sura 39
Al Zumar (The Companies)
“The
revelation of the Book is from Allah, the Mighty, the Wise.
“Surely
We have revealed to thee the Book with (Truth), so serve Allah, being sincere
to (Allah) in obedience.
“Now
surely sincere obedience is due to Allah (alone). And those who choose protectors besides
(Allah) say: We serve them only that
they may bring us nearer to Allah.
Surely Allah will judge between them in that in which they differ. Surely Allah guides not him who is a liar,
ungrateful.
“If
Allah desired to take a son to (Allah), (Allah) could have chosen those (Allah)
pleased out of those whom (Allah) has created—Glory be to (Allah)! (Allah) is Allah, the One, the Subduer of
all.
“(Allah
has created the heavens and the earth with (Truth); (Allah) makes the night cover the day and
makes the day overtake the night, and (Allah) has made the sun and the moon
subservient; each one moves on to an
assigned term. Now surely (Allah) is the
Mighty, the Forgiver.
“(Allah)
created you from a single being, then made its mate of the same kind. And (Allah) sent down for you eight of the
cattle in pairs. (Allah) creates you in
the wombs of your mothers—creation after creation—in triple darkness. That is Allah, your Lord; (Allah’s) is the (Sovereignty). There is no (Deity) but (Allah). How are you then turned away?” (v1-6).
“If you
are ungrateful, then surely Allah is above need of you. And (Allah) likes not ungratefulness in
(Allah’s) servants. And if you are
grateful, (Allah) likes it for you. And
no bearer of a burden will bear another’s burden. Then to your Lord is your return, then will
(Allah) inform you of what you did.
Surely (Allah) is Knower of what is in the breasts.” (v7).
“And
when distress afflicts a man he calls upon his Lord, turning to (Allah); then when (Allah) grants him a favour from
(Allah), he forgets that for which he called upon (Allah) before, and sets up
rivals to Allah that he may cause men to stray from (Allah’s) path. Say:
Enjoy thine ungratefulness for a little, surely thou art of the
companions of the Fire.” (v8).
“Say: O My servants who believe, keep your duty to
your Lord. For those who do
(benevolence) in this world is (benevolence), and Allah’s earth is spacious. Truly the steadfast will be paid their reward
without measure.” (v10).
“Say: I am commanded to serve Allah, being sincere
to (Allah) in obedience,
“And I
am commanded to be the first of those who submit.
“Say: I fear, if I disobey my Lord, the
chastisement of a grevious day.
“Say: Allah I serve, being sincere to (Allah) in my
obedience.
“Serve
then what you will besides (Allah).
Say: The losers surely are those
who lose themselves and their people on the day of Resurrection. Now surely that is the manifest loss!” (v11-15).
“And
those who eschew the worship of idols and turn to Allah, for them is
(benevolent) news. So give (benevolent)
news to My servants.
“Who
listen to the Word, then follow the best of it.
Such are they whom Allah has guied, and such are the men of
understanding.” (v17-18).
“But
those who keep their duty to their Lord, for them are high places, above them
higher places, built for them, wherein rivers flow. It is the promise of Allah. Allah fails not in (Allah’s) promise.” (v20).
“Seest
thou not that Allah sends down water from the clouds, then makes it go down
into the earth in springs, then bring forth therewith herbage of various
hues; then it withers so that thou seest
it turn yellow, then (Allah) makes it chaff?
Surely there is a reminder in this for men of understanding.” (v21).
“Is he
whose breast Allah has opened to Islam so that he follows a light from his
Lord--? So woe to those whose hearts are
hardened against the remembrance of Allah!
Such are in clear error.
“Allah
has revealed the best announcement, a Book consistent, repeating its injunctions,
whereat do shudder the skins of those who fear their Lord, then their skins and
their hearts soften to Allah’s remembrance.
This is Allah’s guidance—(Allah) guides with it whom (Allah) pleases. And he whom Allah leaves in error, there is
no guide for him.” (v22-23).
“Allah
sets forth a parable: A man belonging to
partners differing with one another, and a man devoted wholly to one man. Are the two alike in condition? Praise be to Allah! Nay, most of them know not.” (v29).
“Who is
then more unjust than he who utters a lie against Allah and denies the (Truth),
when it comes to him? Is there not in
hell an abode for the disbelievers?”
(v32).
“And he
who brings the (Truth) and accepts the (Truth)—such are the dutiful.
“They
shall have with their Lord what they please.
Such is the reward of the doers of (benevolence)—
“That
Allah may ward off from them the worst of what they did, and give them their
reward for the best of what they did.”
(v33-35).
“And
whom Allah guides, there is none that can lead him astray. Is not Allah Mighty, the Lord of
retribution?” (v37).
“Say: O people, work in your place. Surely I am a worker, so you will come to
know,
“Who it
is to whom there comes a chastisement abasing him, and on whom falls a lasting
chastisement.
“Surely
We have revealed to thee the Book with (Truth) for the (benefit) of men. So whoever follows the right way, it is for
his own soul, and whoever errs, he errs only to its detriment. And thou art not a custodian over them.” (v39-41).
“Allah
takes men’s souls at the time of their death, and those that die not, during
their sleep. Then (Allah) withholds
those on whom (Allah) has passed the decree of death and sends the others back
till an appointed term. Surely there are
signs in this for a people who reflect.”
(v42).
“Say: Allah’s is the intercession altogether. (Allah’s) is the (Sovereignty) of the heavens
and the earth. Then to (Allah) you will
be returned.” (v44).
“So
when harm afflicts a man he calls upon Us;
then, when We give him a boon from Us, he says: I have been given it only by means of
knowledge. Nay, it is a trial, but most
of them know not.” (v49).
“Say: O My servants who have been prodigal
regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether. (Allah) is indeed the Forgiving, the
Merciful.” (v53).
“Allah
is the Creator of all things and (Allah) has charge over everything.
“(Allah’s)
are the treasures of the heavens and the earth.
And those who disbelieve in the messages of Allah, such are the
losers.” (v62-63).
“And
the earth beams with the light of its Lord, and the Book is laid down, and the
prophets and the witnesses are brought up, and judgment is given between them
with justice, and they are not wronged.
“And
every soul is paid back fully for what it did, and (Allah) knows best what they
do.” (v69-70).
--
Koran
Sura 40
Al Mu’min; The Believer
“Beneficent
God!
“The
revelation of the Book is from Allah, the Mighty, the Knowing,
“Forgiver
of sin and Acceptor of repentence, Severe to punish, Lord of bounty. There is no (Deity) but (Allah); to (Allah) is the eventual coming.
“None
dispute concerning the messages of Allah but those who disbelieve, so let not
their control in the land deceive thee.”
(v1-4).
Consequences
for disbelief are described.
“(Allah)
(It) is Who shows you (Allah’s) signs and sends down for you sustenance from
heaven, and none minds but he who turns to (Allah).
“So
call upon Allah, being sincere to (Allah) in obedience, though the disbelievers
are averse—
“Exalter
of degrees, Lord of the Throne of Power, (Allah) makes the spirit to light by
(Allah’s) command upon whom (Allah) pleases of (Allah’s) servants, that (Allah)
may warn men of the day of Meeting—
“The
day when they come forth. Nothing
concerning them remains hidden from Allah.
To whom belongs the (Sovereignty) this day? To Allah, the One, the Subduer of all.” (v13-16).
“This
day every soul is rewarded what it has earned.
No injustice this day! Surely
Allah is Swift in Reckoning.” (v17).
“And
warn them of the day that draws near, when hearts, grieving inwardly, rise up
to the throats. The iniquitous will have
no friend, nor any intercessor who should be obeyed.” (v18).
“(Allah)
knows the dishonesty of eyes, and that which the breasts conceal.
“And
Allah judges with (Truth). And those
whom they call upon besides (Allah) judge naught! Surely Allah is the Hearing, the
Seeing.” (v19-20).
There
is the narrative of Moshe.
“And
Pharaoh said: Leave me to slay (Moshe)
and let him call upon his Lord. Surely I
fear that he will change your religion or that he will make mischief to appear
in the land.” (v26).
“And
(Moshe) said: Truly I (search for)
refuge in my Lord and your Lord from every proud one who believes not in the
day of Reckoning.” (v27).
“And he
who believed said: O my people, surely I
fear for you the like of what befell the parties.
“The
like of what befell the people of (Noach) and Ad and Thamud and those after
them. And Allah wishes no injustice for
(Allah’s) servants.” (v30-31).
There
is the narrative of Yosef.
“O my
people this life of the world is but a passing enjoyment, and the Hereafter,
that is the abode to settle.” (v39).
“Whoever
does evil, he is requited only with the like of it; and whoever does (benevolence), whether male
or female, and he is a believer, these shall enter a Garden, to be given
therein sustenance without measure.”
(v40).
“So you
will remember what I say to you, and I entrust my affair to Allah. Surely Allah is Seer of the servants.
“So
Allah protected him from the evil that they planned; and evil chastisement overtook Pharaoh’s
people.” (v45).
“And
when they contend one with another in the Fire, the weak saying to those who
were proud: Surely we were your
followers; will you then avert from us a
portion of the Fire?
“Those
who were proud say: Now we are all in
it: Allah has indeed judged between the
servants.” (v47-48).
“So be
patient; surely the promise of Allah is
(True); and ask protection for thy sin
and celebrate the praise of thy Lord in the evening and the morning.” (v55).
“Those
who dispute about the messages of Allah without any authority having come to
them, there is naught in their breasts but a desire to become great, which they
will never attain. So (search for)
refuge in Allah. Surely Allah is the
Hearing, the Seeing.
“Assuredly
the creation of the heavens and the earth is greater than the creation of
men; but most people know not.” (v56-57).
“And
the blind and the seeing are not alike, nor those who believe and do
(benevolence) and the evildoers. Little
do you mind!” (v58).
“Allah
is (Allah) Who made for you the night for resting in and the day for
seeing. Surely Allah is Full of grace to
men, but most men give not thanks.”
(v61).
“Say: I am forbidden to serve those whom you call
upon besides Allah, when clear arguments have come to me from my Lord; and I am commanded to submit to the Lord of
the worlds.” (v66).
“Therefore
be patient, surely the promise of Allah is (True). But whether We make thee see of what We
threaten them with, or cause thee to die, to Us shall they be returned.” (v77).
“So
when they saw Our punishment, they said:
We believe in Allah alone, and we deny what we used to associate with
(Allah).
“But
their faith could not profit them when they saw Our punishment. Such is Allah’s law, which ever takes its
course in the matter of (Allah’s) servants;
and there the disbelievers are lost.”
(v84-85).
--
Discussion
Questions From Sura 39 Al Zumar (The Companies)
What is
the direct and metaphysical nature of the revelations that is provided through
Muhammad (PBUH); particularly
considering how many of the revelations within the Koran directly respond to
the contemporary experiences of the Umma during these revelations? How does this affirm the direct, and
continual, immediacy of the message within the Koran? And how does this affect the “Universality”
of the message of the Koran?
How
does the teaching, regarding an individual bearing only an individual’s own
burden, compare and contrast with the assertion of Jesus’s martyrdom for the
sake of all the sins of humanity? And
how do both of these considerations compare and contrast with Jesus’s teaching
regarding a person “bearing one’s own cross”?
What
are the intentions and the implications within the opening of Verse 10: “Say:
O My servants who believe…”?
How is
the lineage of Prophesy to be appropriately understood within Islam? Amidst the description of the Prophet
Muhammad (PBUH) being of the first, how do the previous examples of Noach,
Avraham, Ishamael, Yitzak, Yaakov, Moshe, David, Solomon, Jesus, and additional
Prophets factor within this belief? How
does this explanation of lineage compare with one of the Jewish traditional
explanations that the actions of all preceding Prophets (including Avraham,
Yitzak, and Yaakov) conform to the subsequent mitzvot that Adonai imparts unto
Moshe? Amidst the emphasis of the Arabic
language within the Koran and Islam, what is the language with which Avraham
and additionally proceeding Prophets communicate; and what are the implications of such
language(s) regarding the unique manner in which Truth is revealed, and the
Koran is revealed, specifically and emphatically within the Arabic
language? What insight does this provide
regarding any merit that may exist within additional languages?
How
does the finality within the notion of, “Allah guiding whom Allah wills,”
compare and contrast with the concept of “free will”? Do individuals actually and respectively have
personal will, or is all controlled by the Will of Allah? What is the nature, and the purpose, of the
confluence of what may be perceived as the “illusion” of free will and the
existence of Omnipotence? And how does
this appropriate inform the manner in which we respectively perceive the
actions of others, as well as our own specific actions (“voluntary” and
“involuntary”), as well as additional phenomena and circumstances throughout
the Universe?
Does
the teaching regarding rejectors of Truth and Allah going to hell intrinsically
influence believers to behave transgressively towards such individuals (perhaps
within the perception of having the responsibility to impose punishment, and
perhaps a portion of that experience of hell, or even to attempt to “awaken”
such an individual to reform and behave righteously)? What may be some appropriate benevolent and
compassionate responses to such rejections of Truth and Allah?
How
does the teaching beginning within Verse 33 (regarding the rewards of Truth and
benevolence) compare with the Bhagavad Gita’s teachings regarding the
experience of unity with Brahman, and a person’s experience being concentrated
within the Faith, intentions, and actions of that person?
On many
occasions, people seem to become enveloped within a disagreement with an
urgency to communicate one’s own opinion perhaps as a means of imposing it upon
the other (or simply maintaining the integrity of that opinion); how might the notion of, each person
receiving what is respectively due to each person, help quell the desperation
in “overcoming” the words and actions of others, and in attempting to impose
the “final word;” to be at Peace and
harmony with the inevitability of the Will of Allah?
How is
the teaching of, the “taking of souls” during sleep, to be appropriately
understood? What is the understood
nature of existence of individuals who pass from life amidst the expectation of
the Day of Judgment (Al Yom Qayimah)?
How is
the practise of forgiveness appropriately understood within Islam: both between an individual and Allah, and
between individuals (soliciting and providing forgiveness)? How does this compare and contrast with the
respective teachings of forgiveness within additional religious traditions?
What is
the nature of the confluence between Verses 62 and 63: the Omnipotence of Allah, and the existence
of the rejection of that Omnipotence?
What does this apparent oxymoron reveal about the intrinsic nature of
being: existing as a protagonist, yet
simultaneously experiencing some form of dissonance or dissension within one’s
own existence? How does the Buddhist
notion of Dukkha (suffering) and the respective Hindu and Buddhist teachings
regarding Maya and pleasure and pain factor within this? Is it perceivable that another experience
exists beyond the binary of pain and pleasure, favourable and unfavourable (and
perhaps even beyond indifference);
perhaps similar to another characteristic beyond the binary of
light/dark, cold/hot, life/death, and additionally? What might that be; how might that be described; and what may be some examples of such?
--
Discussion
Questions From Sura 40 Al Mu’min (The Believer) And Sura 41 Ha Mim
Amidst
the consideration of each individual’s own limitation of experience, knowledge,
and perception, is there any possibility that the entire Universe may exist as
a trial for one specific individual (that actually being each and every
individual)? And that, within the trial
of that individual, all other beings and phenomena are specifically contrived
around the existence of that individual (like actors and a playset within a
theatrical stage production)? And amidst
any possibility of such an existence, may it be considered that each “villain”
(and “disbelievers”) within a person’s life is simply an actor who is playing a
role according to the script and direction that Allah provides? And thus, amidst the awareness of such a
possibility (and the through the awareness of such a possibility, the
consideration of the increasing likelihood), what is an appropriate manner in
which the individual should behave towards all individuals, beings, life, and phenomena
throughout the Universe? What tendencies
towards forgiveness, benevolence, and generosity does such an individual
maintain?
Within
a similar consideration, what is the possibility within the notion of each of
us existing within the dreams of others, and that each of our lives are
comprised of “key players” and millions and billions of “extras” who make up
the composite of our respective dream experiences? How might this compare with the respective
Hindu and Buddhist notions of the Transmigration of the Soul and Reincarnation
(considering that such beliefs may be derived through experiences within the
practise of Samadhi that enhance an individual’s awareness of the dream
phenomenon)?
Does
the “Day of Reckoning” substantially (and perhaps, simply) connote a basic
understanding of justice and Karma? And
if so, what are the implications of the behaviour that is enacted by people
without such a belief?
How
does the Koran’s description of “passing enjoyment” compare with the Bhagavad
Gita’s description of “Maya?” And how
does the notion of the “abode to settle” compare with the notion of
“transcending the gunas”? How does the
“like thereof” compare with “Karma”?
What is
an appropriate balance between “trusting within Allah,” and accepting the responsibility
to act upon one’s own conviction?
Within
Verse 56, there is the description of ignorant criticism simply existing as
ambitions for importance; what is the
appropriate practise of questioning, challenging, and critique/criticism within
Islam, generally and traditionally? How
does this compare with the respective questioning, challenging, and
critique/criticism practises and traditions within Judaism, Buddhism,
Christianity, and Hinduism?
Is
there any intentional and/or intrinsic connexion between the reference to the
blind and the seeing, and the subsequent description of the favourable creation
of both night and day?
Is the
beginning of Sura Ha Mim providing a description of the narrative of Creation
of the Universe? If so, how does this
compare and contrast with that of the narrative of Creation provided from the
Torah?
What
are the distinctions that exist within the Islamic Theology regarding Heaven
and the Heavens? How does this compare
with potentially similar distinctions within the respective beliefs of Judaism,
Hinduism, Buddhism, and Christianity?
What is
the nature, the dynamics, the propensity for overcoming the lack of forgiveness
and redemption communicated within Verse 24?
How
does the description of angels, within this Sura, compare with the description
of angels within this week’s reading from the Gospels of Christianity?
How
does the teaching within the passage beginning with Verse 33, regarding patient
and responding to transgressions with benevolence, compare and contrast to
similar teachings that Abdul Baha (from the Baha’i Faith) shares within his
Paris Talks?
--
May
Love, Peace, And Blessings Of The Highest Authority We Respectively Recognise,
Known By Many Names, Including God, El Shaddai, Eloheinu, Elohim, Adonai,
Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Deus, Dios, Dominus,
Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine, Infinity, Logic, Wakan
Tanka, 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, Black Elk, Martin Luther, Gandhi, Bob Marley,
The Respective Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa,
The Earth, Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).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).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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