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
Holy Scriptures
Study, Week 6; Toldot; 118.3.13
Toldot
Bereshit
25:19 – 28:9
Rivkah
gives birth to Esau and Yaakov
Esau
sells his birthright to Yaakov for red lentil stew
Famine
arrives, and Yitzak travels to Abimelech, King of the Philistines, in Gerar
Adonai
tells Yitzak to abstain from making Egypt his home; promises numerous descendants
Yitzak
calls Rivkah his sister; Abimelech
discovers actuality
Yitzak
prospers and Abimelech bids him to leave Gerar;
Yitzak goes to Gerar Valley
Disputes
emerge over wells
Adonai
appears to Yitzak at Beer-Sheva; Yitzak
builds altar
Abimelech
and Pikhol visit Yitzak to make Peace treaty
Esau
marries 2 Hittite women
Yitzak
commands Esau to hunt deer and prepare meal to receive a blessing; Rivkah and Yaakov deceive Yitzak; Yitzak provides blessing to Yaakov; Esau becomes enraged; Rivkah and Yitzak tell Yaakov to travel to
Haran in Padan Aram
Yaakov
leaves
Esau
marries Machlath, daughter of Ishmael
--
There
seems to be an interesting comparison between the property negotiations with
Avraham (with Lot and with the Hittites) and with Yitzak (concerning the
wells)? What are some of the
lessons/principles that we can learn from these examples?
Why
do Abimelech and Pikhol travel to Beer-Sheva to find Yitzak to make a Peace
treaty with him, after Yitzak already leaves Gerar? What does Abimelech experience that prompts
him to do this? Why is there an absence
of a dispute over the 3rd new well that is dug?
It
seems as though the episode of the meal and the blessing (presumably with only
a duration of a few hours) is the most detailed rendering within the Torah of
such a specific set of events. There is
also the consideration of additional episodes, similarly detailed and of
similar duration, such as: the splitting
of the Reed Sea, the provision Ten Commandments and the golden calf (in
addition to the conferring of blessings).
How do these episodes compare? Is
there any significance within each, and/or within the
similarities/distinctions?
--
Bhagavad Gita
Chapter 6
“It is not those who lack energy or refrain from
action, but those who work without expectation of reward who attain the goal of
meditation. Theirs is (True) renunciation.” (6:1)
Spiritual awareness attained through selfless
work; stillness and Peace is the path for Yoga; Detachment lend to
unitive state.
“Reshape yourself through the power of your
will; never let yourself be degraded by self-will. The will is the
only friends of the Self, and the will is the only enemy of the Self.”
(6:5).
Mastery is attained by those who are self-conquered.
Sri Krishna provides directions for meditation.
The benefits of meditation are described.
“When a person responds to the joys and sorrows of others
as if they were his own, he has attained the highest state of spiritual
union.” (6:32).
Arjuna asks how stillness of meditation can be
achieved.
“It is (True) that the mind is restless and difficult
to control. But it can be conquered, Arjuna, through regular practise and
detachment.” (6:35)
Arjuna asks about failed spiritual aspiration;
Sri Krishna assures that all benevolent work results in ascension.
--
Bhagavad Gita
Chapter 6
“It is not those who lack energy or refrain from action, but those who work
without expectation of reward who attain the goal of meditation. Theirs is (True) renunciation.
“Therefore, Arjuna, you should understand that renunciation and the
performance of selfless service are the same.
Those who cannot renounce attachment to the results of their work are
far from the path.” (v1-2).
“For aspirants who want to climb the mountain of spiritual awareness, the
path is selfless work; for those who
have ascended to yoga the path is stillness and peace.
“When a person has freed himself from attachment to the results of work,
and from desires fo the enjoyment of sense objects, he ascends to the unitive
state.” (v3-4).
“Reshape yourself through the power of your will; never let yourself be degraded by
self-will. The will is the only friend
of the Self, and the will is the only enemy of the Self.
“To those who have conquered themselves, the will is a friend. But it is the enemy of those who have not
found the Self within them.” (v5-6).
“The supreme Reality stands revealed in the consciousness of those who have
conquered themselves. They live in
peace, alike in cold and heat, pleasure and pain, praise and blame.
“They are completely fulfilled by spiritual wisdom and
Self-(Realisation). Having conquered
their senses, they have climbed to the summit of human consciousness. To such people a clod of dirt, a stone, and
gold are the same.
“They are equally disposed to family, enemies, and friends, to those who
support them and those who are hostile, to the (benevolent) and the evil
alike. Because they are impartial, they
rise to great heights.” (v7-9).
“Those who aspire to the state of yoga should seek the Self in inner
solitude through meditation. With body
and mind controlled they should constantly practice one-pointedness, free from
expectations and attachment to material possessions.” (v10).
“Select a clean spot, neither too high nor too low, and seat yourself
firmly on a cloth, a deerskin, and kusha grass.
“Then, once seated, strive to still your thoughts. Make your mind one-pointed in meditation, and
your heart will be purified.
“Hold your body, head, and neck firmly in a straight line, and keep your
eyes from wandering.
“With all fears dissolved in the peace of the Self and all desires
dedicated to Brahman, controlling the mind and fixing it on (Me), sit in
meditation with (Me) as your only goal.
“With senses and mind constantly controlled through meditation, untied with
the Self within, an aspirant attains (Nirvana), the state of abiding joy and
peace in (Me).” (v11-15).
“Arjuna, those who eat too much or eat too little, who sleep too much or
sleep too little, will not succeed in meditation.
“But those who are temperate in eating and sleeping, work and recreation,
will come to the end of sorrow through meditation.
“Through constant effort they learn to withdraw the mind from selfish
cravings and absorb it in the Self. Thus
they attain the state of union.”
(v16-18).
“When meditation is mastered, the mind is unwavering like the flame of a
lamp in a windless place.
“In the still mind, in the depths of meditation, the Self reveals
(Itself). Beholding the Self by means of
the Self, an aspirant knows the joy and peace of complete fulfilment.
“Having attained that abiding joy beyond the senses, revealed in the
stilled mind, he never swerves from the eternal (Truth).
“He desires nothing else, and cannot be shaken by the heaviest burden of
sorrow.” (v19-22).
“I am ever present to those who have (Realised) (Me) in every
creature. Seeing all life as (My)
manifestation, they are never separated from (Me)” (v30).
“When a person responds to the joys and sorrows of others as if they were
his own, he has attained the highest state of spiritual union.” (v32).
“It is (True) that the mind is restless and difficult to control. But it can be conquered, Arjuna, through
regular practice and detachment.” (v35).
“Meditation is superior to severe asceticism and the path of
knowledge. It is also superior to
selfless service. May you attain the
goal of meditation, Arjuna!
“Even among those who meditate, that man or woman who worships (Me) with
perfect faith, completely absorbed in (Me), is the most firmly established in
yoga.” (v47).
--
Discussion Questions From Chapters 5 – 6
How does the focus upon Sri Krishna compare with the focus
upon Jesus? What is the nature of the “Universality” that both
teach?
How can teaching of knowledge and action be evidenced
within additional traditions, particularly Buddhism, Judaism, Christianity, and
Islam?
What is the nature of the confluence of the blessing
conferred upon Avraham and the equanimity imparted upon Arjuna?
How does the teaching for meditation compare with
Avraham’s recitation of Hashem and erection of an altar to Adonai?
What is the nature of the symmetry within the apparent
paradox of mastery and self-conquering?
--
Within Chapter 3, Arjuna asks about the nature of the action that Sri
Krishna demands of him, and within Chapter 5, Arjuna asks about the distinction
of action and renunciation; what is the
appropriate balance that is explained amidst the aggregate of the Bhagavad Gita
(particularly considering the affirmation of the distinctions of
responsibilities amidst the different varnas)?
Amidst the teaching regarding an individual simply being a conduit of the
senses, and essentially abstaining from being “the doer,” what is the very
nature of the “self” (small “s” emphasised)?
What is the nature of an individual’s consciousness/awareness that leads
to the perception of existence? What is
the nature of the connexion between this consciousness/awareness and the
material construct that seems to facilitate such consciousness/awareness,
within the experience of life? And what
is the nature of this consciousness/awareness amidst the degradation of the
material construct and the perceived “life” connected with this
consciousness/awareness? Does such
consciousness/awareness exist beyond the experience of life; and if so, what is the nature of that consciousness? Is there legitimacy within the notion of
those of our loved ones, who are passed from this life, continuing to
“live”/exist (perhaps, at least, within a “conscious”/ “aware”) manner, as we
are able to continue to remember such loved ones, and the manner in which our
continuing thoughts, speech, and action are influenced from the aggregate of
such loved ones?
What is actually meant by the “Lord of this world”? Does this mean, “Brahman,” or does this refer
to something else? What is the connexion
between the “Lord of this world” and “nature”?
Verse 14 seems to imply that “nature” behaves in a manner that is
distinct from (and perhaps superceding of) the “Lord of this world;” is this accurate; and if so, what is the nature of the
authority that governs nature? What are
the implications of all this regarding the phenomenon of Brahman? Or does “nature” simply exist as a
subordinate of the “Lord,” Brahman, with this teaching implying that such
action is “beneath” that of Brahman, and is directly facilitated through nature
(and perhaps implying that such action is indirectly manifest from Brahman
through nature)?
Do “clouded judgment” and “wisdom obscured by ignorance” refer to an
individual’s inability to recognise the equanimity within all
circumstances: that ultimately, beyond
the experience of pain and pleasure, there is simply “that which is”? How does this compare with the passage from
Bereshit, within the Torah of Judaism, whereby, after Moshe asks Adonai who
Adonai is, Adonai responds by saying: “I
am that I am,” establishing the Holy name of Adonai (HaShem, which is left
unspoken): “YHVH”?
Is “seeing the same Self” in all phenomena the consequence of proficient
equanimity and understanding that all phenomena are ultimately derived from
Brahman? What is the direct and
metaphysical nature of such understanding, and what are the implications
therein?
How does an individual maintain such an understanding of the material
Universe without having some form of direct “dependence on external support,”
such as water and food with which to sustain one’s self? What does such “independence” actually mean?
How does Chapter 5 compare with Kedoshim?
How does being “equally disposed to family, enemies, and friends,” compare
with, “loving your neighbour as yourself,” and, “loving the stranger as
yourself,” and “loving your enemy
The early passage within Chapter 6 provides rather specific directions in
how to practise meditation, Yoga, and the religious doctrine of the Bhagavad
Gita and Hinduism; what similarly
detailed, pragmatic constructions can be evidenced within additional religious
traditions? How does this compare with
the animal sacrifices and the construction of the Mishkan, within the Torah? How does this compare the “Lord’s Prayer,”
and Jesus’s instructions to his disciples in ministering to others, within the
Gospels? How does this compare with the
minor details of mere ethics of the Buddha, within the Digga Nikaya? How does this compare with the guidelines for
marriage, inheritance, and taxation, within the Koran? What additional comparisons may be drawn?
Can “beholding the Self by means of the Self” also be understood within the
notion of “experiencing compassion by providing compassion”? How does this compare with Jesus’s teaching: the measure one gives is the measure one
receives? And how does that compare with
the mitzvah of utilising fair measures, found both within Judaism and Islam?
How does Verse 30 compare with the descriptions of Creation, provided from
the Koran, as well as the narrative of Bereshit, provided from the Torah? How does this compare with the opening of the
Gospel according to John? And how does
the nature of the narrative context of the Christian Gospels compare and
contrast with the that of the Bhagavad Gita (regarding whose story is told and
who is doing the telling of the story)?
How does the dialogue between Arjuna and Sri Krishna compare and contrast
with the respective dialogue between Moshe and Adonai, between Jesus and Deus,
between Muhammad and Jibril and Allah, and between the Buddha and celestial
beings as well as his religious followers?
--
Digha
Nikaya
Ambattha
Sutta Chapter 2
Ambattha
asks what is that righteousness and what is that wisdom
Buddha
describes that only wisdom and righteousness are significant; issues of birth, lineage, pride only emerge
amidst marital arrangements
There
is reference to previous teaching on morality
There
is reference to previous teachings of confidence, through guarding the door of
the senses, through the 5 hindrances, through the Wondrous Gift, through
destruction of the deadly floods
The
Buddha describes 4 Leakages (having yet attained the wisdom and conduct):
living only on fallen fruit, living only on roots and bulbs, building a fire
shrine, constructing 4-doored almshouse
The
Buddha asks Ambattha whether Ambattha previously attains to any of these
levels; Ambattha denies
The
Buddha describes the subordination of Ambattha’s teacher, Pokkharasadi, to King
Pasenadi
The
Buddha describes difference between Rishis and the Brahmins
Ambattha
sees 32 signs within the Buddha (with 2 signs through Wondrous Gift by the
Buddha)
Ambattha
returns to Pokkharasadi and tells him the story of the interaction; Pokkharasadi upbraids Ambattha
Pokkharasadi
visits, with food, the Buddha, and asks forgiveness for Ambattha; the Buddha forgives
Pokkharasadi
provide the Buddha with another meal, and the Buddha discourses
Pokkharasadi
joins the Sangha and becomes a disciple of the Buddha
--
In
many of his parables, the Buddha reverts to previous, perceivably antiquated
social structures and Theological notions to communicate his lesson. Within this chapter of this Sutta, the Buddha
effectively says: Brahmins are as
incapable of being Rishis as much as a Sudra is incapable of being a
Kshatriya. In the first chapter of the
Ambattha Sutta, the Buddha responds to Ambattha’s devaluation of the Kshatriya
caste to the Brahmin caste (and Ambattha’s derogatory references to skin
colour) by similarly devaluing the Brahmin caste to the Kshatriya caste (from
which the Buddha, Siddharta Gautama, originates) and similarly making
derogatory references to the skin colour of Ambattha’s ancestors. In another Sutta, the Buddha proclaims,
effectively: lightness of skin is
inconsequential, and I am the lightest skinned person here. How does a Prophet communicate a message,
beyond the confines of the temporal contexts and concepts of the Prophet’s
time, in a manner that the contemporaries of the Prophet are able to
understand?
What
is the significance of the 2 “concealed” signs?
--
Gospels
Matthew 11 – 12
“And when Jesus had finished instructions his twelve
disciples, he went on from there to teach and preach in their cities.”
(11:1).
John the Baptist sends disciples to inquire about
Jesus.
“Go and tell John what you hear and see: the
blind receive their sight and the lame walk, lepers are cleansed and the deaf
hear, and the dead are raised up, and the poor have (benevolent) news preached
to them. And blessed is he who takes no offense at me.” (11:4 – 6).
Jesus upbraids ungrateful cities.
“At that time Jesus went through the grainfields on
(Shabbat); his disciples were hungry, and they began to pluck heads of
grain and to eat.” (12:1).
Jesus heals a man during Shabbat.
Jesus heals a demoniac.
Jesus proclaims all people who obey the Will of Deus
to be his brothers and sisters.
--
Gospels
Matthew 11 – 12
“And when Jesus had finished instructing his twelve disciples, he went on
from there to teach and preach in their cities.” (v1).
John the Baptist inquires into Jesus, and Jesus proclaims the example of
John the Baptist.
“At that time Jesus declared, ‘I thank (Thee), (Deus), Lord of heaven and
earth, that (Thou) hast hidden these things from the wise and understanding and
revealed them to babes; yea, (Deus), for
such was (Thy) gracious will. All things
have been delivered to me by my (Deus);
and no one knows the Son except (Deus), and no one knows (Deus) except
the Son and any one to whom the Son chooses to reveal (Deus). Come to me, all who labor and are heavy
laden, and I will give you rest. Take my
yoke upon you, and learn from me; for I
am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is
light.’” (v25-30).
“At that time Jesus went through the grainfields on the Sabbath; his disciples were hungry, and they began to
pluck heads of grain and to eat.” (v1).
Jesus heals a withered man’s hand during Shabbat.
“And if you had known what this means, ‘I desire mercy, and not sacrifice,’
you would not have condemned the guiltless.
For the Son of man is (leader) of the Sabbath.” (v7-8).
Jesus heals a demoniac.
“But when the Pharisees heard it they said, ‘It is only by Beelzebul, the
prince of demons, that this man casts out demons.’ Knowing their thoughts, he said to them,
‘Every kingdom divided against itself is laid waste, and no city or house
divided against itself will stand; and
if Satan casts out Satan, he is divided against himself; how then will his kingdom stand?’” (v24-26).
“And if I cast out demons by Beelzebul, by whom do your sons cast them
out? Threfore they shall be your
judges.” (v27).
“When the unclean spirit has gone out of a man, he passes through waterless
places seeking rest, but he finds none.
Then he says, ‘I will return to my house from which I came.’ And when he comes he finds it empty, swept,
and put in order. Then he goes and
brings with him 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. So
shall it be also with this evil generation.”
(v43-45).
“While he was still speaking to the people, behold, his mother and his
brothers stood outside, asking to speak to him.
But he replied to the man who told him, ‘Who is my mother, and who are
my brothers?’ And stretching out his
hand toward his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my (Deus) in
heaven is my brother, and sister, and mother.’”
(v46-50).
--
Discussion Questions From Chapters 9 – 12
How does the principle of equanimity intersect with
Jesus eating with sinners and tax collectors?
Amidst Jesus’s explanation for the intended
distinction of behaviour of Jesus’s apostles during his temporal life, and
after his temporal life (specifically regarding fasting), is there the
propensity of additional distinctions being similarly brought in a similar
manner (perhaps including celibacy and additionally)? If so, what may be
considered “constant” teachings (such as love)?
What is the nature of Jesus’s conferring of authority?
How does this compare with that of Moshe? How does this compare
with 1st Dharma Talk of the Buddha? And additional within
Islam and Hinduism (perhaps also with Avram and Sarai, when entering Egypt)?
What is the nature of the serpent wisdom gleaned by
the innocent dove?
--
What is the metaphysical nature of the healing and forgiveness that Jesus
provides? By forgiving the sins of
others, does Jesus actually incur the negative Karma of such individuals, and
is this what eventually leads to his crucifixion? And/or does Jesus transfer such negativity
through his admonishment of the Pharisees and Sadducees? What is the power that exists within
forgiveness, and is it appropriate/possible for a 3rd party to
effectively forgive someone within a dispute between 2 other parties? Amidst the notion of Jesus dying for the sins
of others, what is the consequence of individuals who transgress after
receiving such forgiveness (does Jesus’s crucifixion exist as an “eternal
fount” of forgiveness); is such
forgiveness automatic, or is it only conditional amidst an individual’s
submission to the power of Jesus’s 3rd party forgiveness; and if so, does such submission automatically
exempt any person from subsequent transgressions?
Jesus seems to essentially refer to his disciples as the “sick” and the
“sinners,” calling the Pharisees the “healthy” and the “righteous;” how does this balance with Jesus’s
condemnation of the Pharisees and the religious authorities of his era, as well
as with the Sermon on the Mount?
How does “desiring mercy rather than sacrifice” compare with the teachings
regarding renunciation and service provided within the Bhagavad Gita?
How does the example of the “sleeping girl” appropriately shape perception
regarding the resurrection of Jesus; as
well as the phenomenon of death, itself?
Why are the 12 disciples of Jesus listed with different names within the
different Gospels? How does this number,
12, coincide with the 12 tribes of Israel, the 12 months in a year, and
additionally?
How do Jesus’s initial instructions to his disciples compare to
contemporary conventional Christian Churches and ministries, as well as
contemporary Christian missionary endeavours?
Is this an appropriate comparison, and what may the reasons for
returning to, and/or becoming distant from, such lifestyles?
Jesus refers to Deus as the “Creator” of his disciples (and applying the
masculine, parental term), and this is similar to traditional practises within
Judaism; what is the nature of the
paradox of Gentiles, sympathising with the children of Israel, perhaps being
considered effectively as “adopted” children of Deus (and maintaining a
“natural” connexion with an area of land), and the children of Israel essentially
proclaiming the right of stewardship of the “adopted” land of Israel (and
maintaining a “natural” connexion with Deus)?
How do the respective connexions (respectively with Deus and with an
actual area of land) influence the manner in which either group of individuals
emphasise self-identification?
How does “brother delivering up brother” and “hated by all” coincide with
Jesus’s teaching to accept his leadership because his burden is light?
Does the prophesy of persecution actually influence Jesus’s disciples to
pursue such persecution? How does this
coincide with the influences of those who actually impose such persecution?
How does Jesus’s encouragement of his disciples compare with Moshe’s
bolstering of the Israelites upon leaving Egypt and crossing the Reed Sea; with Sri Krishna’s instructions towards
Arjuna; the Buddha’s address (and
instruction for self-conquest) to his Sangha, and the Koran’s address towards
the Umma regarding conflict with others?
How is Jesus’s teaching regarding “the sword” to be appropriately
understood? Does this mean that Jesus
intends to directly wage violence against people or simply that Jesus intends
to reveal difficult Truth to people in such a manner that it prompts confusion
and violent animosity within individuals?
How does this compare with Jesus’s compassionate teachings and the
Sermon on the Mount?
How do Jesus’s teachings regarding “brother delivering up brother,” “son
against father,” “all these are my brothers and sisters,” celibacy, and
additionally, influence the family construct within a conventional Christian
community and society?
Why does Jesus proclaim exclusive proprietary knowledge of Deus? What implication does this have on previous
Prophets who exist before Jesus’s ministry, and many of whose teachings Jesus
substantially relies? Amidst the
propensity of others previously knowing Deus without Jesus’s intercession, what
propensity exists for others subsequently knowing Deus without Jesus’s intercession?
Is it actually necessary for Jesus to heal the man’s withered hand during
Shabbat, rather than waiting until after Shabbat? What type of authority is Jesus proclaiming
as “leader of Shabbat;” what are the implications
of his proclamation regarding the nature of the connexion of humanity and the
natural Universe; what teaching is Jesus
attempting to impart? And how does the
assertion of such leadership compare and contrast with Jesus’s teaching
regarding “first being the last and the last being the first”?
--
Koran
Sura
Al Anam; The Cattle
Allah
is proclaimed as the Creator of Heaven and Earth
Rejectors
of Truth receive consequences; doubt
proclamation of human believers
The
Day of Judgment is described
There
is the Proclamation of Allah as the only God
The
behaviour of the disbelievers is described
Animals
form communities similar to humans
All
challenges and respite are provide by Allah
Each
person is only accountable for each person’s own acts
Description
of Allah’s intervention within dreams and death
Some
take religion as an idle endeavour
Avraham
challenges idol worshippers; denies
Stars, Moon, Sun as objects of worship
There
is the description of additional Prophets
Allah
brings the dead from the living and the living from the dead
There
is the description of Creation from Allah
It
is difficult for disbelievers to believe
There
is the direction to eat all lawful food
Open
sins and secret sins are prohibited
There
is the description between the “expansion of breast” in Islam, and the
haughtiness of disbelief
There
is the description of specific, transgressive practices prohibited by Allah
Child
sacrifice is prohibited
Righteous
deeds of guardianship and trade are described
Each
person receives what each person is due
--
There
is the description of how Allah responds to the impiety of disbelievers, and
how disbelievers eventually receive the consequence of such impiety. There is also the description that all
phenomena are derived from Allah. So,
then there is the consideration of why Allah even creates disbelievers. Can the phenomenon of “disbelievers” be
understood as the intrinsic existence of impiety, selfishness, and
transgression that exists within each individual (including believers), and
that the ultimate destruction of the “disbelievers” is simply a description of
the ultimate destruction of “disbelief” within our own respective selves? Is all of this simply a test of our own
respective egos and consciousness?
Within
the description of the communities of animals, is there any intrinsic, esoteric
significance that can be understood as existing within animals, all sentient
beings?
When
the Koran denotes “Say:”, is that a command for the Prophet Muhammad, Peace Be
Upon Him, or is it a command for the reader, recitor, audience of the
Koran? Is this meant as a figurative
command, or are these passages meant to be read aloud?
It
seems as though some of the challenges in reading the Koran is that each verse
often communicates a distinct message, often upon different topics; additionally, there seem to be only a few,
extended anecdotal narratives through which to learn through the examples of
the Prophets and teachers being described.
--
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.
No comments:
Post a Comment