अΣOאن冬宮 Holy Scriptures Compilation (3/5)

The next day again John was standing with two of his disciples;  and he looked at Jesus as he walked, and said, ‘Behold the Lamb of God!’  The two disciples heard him say this, and they followed Jesus.  Jesus turned, and saw them following, and said to them, ‘What do you (search for)?’  And they said to him, ‘Rabbi’ (which means Teacher), ‘where are you staying?’  He said to them, ‘Come and see.’  They came and saw where he was staying;  and they stayed with him that day, for it was about the tenth hour.

John 1:35 – 39

अΣO אن冬宮 Comment:  Within the Gospel narratives regarding Jesus, there are tremendous teachings regarding wisdom, righteousness, and spirituality;  yet, there are also extremely profound teachings regarding temporal lifestyle and answering the challenges of pragmatism that emerge when pursuing a spiritually awakened life.  Jesus responds to John’s disciples by showing the disciples where Jesus lives.  There are fewer, increasingly profound, methods of imparting an individual’s righteous teachings than to simply show others how that individual is living.  There is a simplicity and immediacy that exists within such lessons;  factors that are experienced long beyond words and explicit explanation.  Within our अΣO אن冬宮, we allow our dwelling to speak for itself.  And we strive to continually enhance that presentation.

Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed.  So Jesus sent Pete and John, saying, ‘Go and prepare the Passover for us, that we may eat it.’  They said to him, ‘Where will you have us prepare it?’  He said to them, ‘Behold, when you have entered the city, a man carrying a jar of water will meet you;  follow him into the house which he enters, and tell the householder, ‘The Teacher says to you, Where is the guest room, where I am to eat the Passover with my disciples?’  And he will show you a large upper room furnished;  there make ready.’  And they went, and found it as he had told them;  and they prepared the Passover.

Luke 22:7 – 13

अΣO אن冬宮 Comment:  Within the Christian Gospels, there are narratives and sequences that maintain obvious absences of explicit explanations.  Who is the man with the jar, how does Jesus know about him, and what leads the householder to offer the room to hold the Seder?  There is obvious communication and interaction that abstains from being explicitly described within the Gospels.  And much of this communication also seems to be comparatively oblivious to Jesus’ disciples at the very moment that these events occur.  We may consider the infinite amount of activities that occur throughout the Universe, on a daily basis, towards which we are comparatively oblivious and are without explicit awareness.  Much of this “invisible” activity and communication also has a direct influence, and involvement, within our respective lives and activities.  Occasionally, we may perceive elements conspiring against us.  And occasionally we may perceive that elements are serendipitously coinciding with our efforts.  Whilst we may have different beliefs regarding Divine Intervention,  within our अΣO אن冬宮, we have the experience that when we are genuinely concentrating upon manifesting love within the Universe, we experience a definite magnetism with others who are doing the same.  And through this, we frequently experience support and cooperation that is comparatively unexpected and incalculable.  By this point, we abstain from being surprised, because we are increasingly aware that this is how the Universe works.  And similarly, we abstain from being devastated when experiencing challenges and adversity;  understanding that these are also very much part of the process, and provide lessons and credibility that are shared with others as we continue along this path.

Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him.  And he opened his mouth and taught them, saying:

‘Blessed are the poor in spirit, for theirs is the (Sovereignty) of (Heaven).

‘Blessed are those who mourn, for they shall be comforted.

‘Blessed are the meek, for they shall inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

‘Blessed are the merciful, for they shall obtain mercy.

‘Blessed are the pure in heart, for they shall see God.

‘Blessed are the peacemakers, for they shall be called sons of God.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the (Sovereignty) of (Heaven).

‘Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account.  Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.

‘You are the salt of the earth;  but if salt has lost its taste, how shall its saltness be restored?  It is no longer (beneficial) for anything except to be thrown out and trodden under foot by men.

‘You are the light of the world.  A city set on a hill cannot be hid.  Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.  Let you light so shine before men, that they may see your (benevolent) works and give glory to your (Deus) who is in heaven.

‘Think not that I have come to abolish the law and the prophets;  I have come not to abolish them but to fulfil them.  For (Truly), I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.  Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the (Sovereignty) of (Heaven);  but he who does them and teaches them shall be called great in the (Sovereignty) of (Heaven).  For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the (Sovereignty) of (Heaven).

‘You have heard that it was said to the men of old, ‘You shall not kill;  and whoever kills shall be liable to judgment.’  But I say to you that every one who is angry with his brother shall be liable to judgment;  whoever insults his brother shall be liable to the council, and whoever says, ‘You fool!’  shall be liable to the hell of fire.  So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go;  first be reconciled to your brother, and then come and offer your gift.  Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison;  (Truly), I say to you, you will never get out till you have paid the last penny.

‘You have heard that it was said, ‘You shall not commit adultery.’  But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and throw it away;  it is better that you lose one of your members than that your whole body be thrown into hell.  And if your right hand causes you to sin, cut it off and throw it away;  it is better that you lose one of your members than that your whole body go into hell.

‘It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’  But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adultress;  and whoever marries a divorced woman commits adultery.

‘Again you have heard that it was said to the men of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’  But I say to you, Do not swear at all, either by heaven, for it is the throne of God, or by the earth, for it is (Deus’s) footstool, or by (Yerushalayim), for it is the city of the great (Sovereign).  And do not swear by your head, for you cannot make one hair white or black.  Let what you say be simply ‘Yes’ or ‘No’;  anything more than this comes from evil.

‘You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, Do not resist one who is evil.  But if any one strikes you on the right cheek, turn to him the other also;  and if any one would sue you and take your coat, let him have your cloak as well;  and if any one forces you to go one mile, go with him two miles.  Give to him who begs from you, and do not refuse him who would borrow from you.

‘You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’  But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your (Deus) who is in heaven;  for (Deus) makes (Deus’s) sun rise on the evil and on the (benevolent), and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even tax collectors do the same?  And if you salute only your brethren, what more are you doing than others?  Do not even the Gentiles do the same?  You, therefore, must be perfect, as your heavenly (Deus) is perfect.

‘Beware of practicing your piety before men in order to be seen by them;  for then you will have no reward from your (Deus) who is in heaven.

‘Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men.  Truly, I say to you, they have received their reward.  But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret;  and your (Deus) who sees in secret will reward you.

‘And when you pray, you must not be like the hypocrites;  for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men.  Truly, I say to you, they have received their reward.  But when you pray, go into your room and shut the door and pray to your (Deus) who is in secret;  and your (Deus) who sees in secret will reward you.

‘And in praying do not heap up empty phrases as the Gentiles do;  for they think that they will be heard for their many words.  Do not be like them, for your (Deus) knows what you need before you ask (Deus).  Pray then like this:

Our (Deus) who art in heaven,

Hallowed be (Thy) name.

Thy (Sovereignty) come,

            Thy will be done,

            On earth as it is in heaven.

            Give us this day our daily bread;

            And forgive us our debts,

            As we also have forgiven our debtors;

            And lead us not into temptation,

            But deliver us from evil.

For if you forgive men their trespasses, your heavenly (Deus) also will forgive you;  but if you do not forgive men their trespasses, neither will your (Deus) forgive your trespasses.

‘And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men.  Truly, I say to you, they have received their reward.  But when you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your (Deus) who is in secret;  and your (Deus) who sees in secret will reward you.

‘Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.  For where your treasure is, there will your heart be also.

‘The eye is the lamp of the body.  So, if your eye is sound, your whole body will be full of light;  but if your eye is not sound, your whole body will be full of darkness.  If then the light in you is darkness, how great is the darkness!

‘No one can serve two masters;  for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and mammon.

‘Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your  body, what you shall put on.  Is not life more than food, and the body more than clothing?  Look at the birds of the air:  they neither sow nor reap nor gather into barns, and yet your heavenly (Deus) feeds them.  Are you not of more value than they?  And which of you by being anxious can add one cubit to his span of life?  And why are you anxious about clothing?  Consider the lilies of the field, how they grow;  they neither toil nor spin;  yet I tell you, even Solomon in all his glory was not arrayed like one of these.  But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will (Deus) not much more clothe you, O men of little faith?  Therefore do not be anxious, saying, ‘What shall we eat?’  or ‘What shall we drink?’  or ‘What shall we wear?’  For the Gentiles (search for) all these things;  and your heavenly (Deus) knows that you need them all.  But (search first for) (Deus’s Sovereignty) and (Deus’s) righteousness, and all these things shall be yours as well.

‘Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself.  Let the day’s own trouble be sufficient for the day.

‘Judge not, that you be not judged.  For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get.  Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?  Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?  You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

‘Do not give dogs what is holy;  and do not throw your pearls before swine, lest they trample them under foot and turn to attack you.

‘Ask, and it will be given you;  (search), and you will find;  knock, and it will be opened to you.  For every one who asks receives, and he who (searches) finds, and to him who knocks it will be opened.  Or what man of you, if his son asks him for bread, will give him a stone?  Or if he asks for a fish, will give him a serpent?  If you then, who are evil, know how to give (benevolent) gifts to your children, how much more will your (Deus) who is in heaven give (benevolent) things to those who ask (Deus)!  So whatever you wish that men would do to you, do so to them;  for this is the law and the prophets.

‘Enter by the narrow gate;  for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many.  For the gate is narrow and the way is hard, that leads to life, and those who find it are few.

‘Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.  You will know them by their fruits.  Are grapes gathered from thorns, or figs from thistles?  So, every sound tree bears (benevolent) fruit, but the bad tree bears evil fruit.  A sound tree cannot bear evil fruit, nor can a bad tree bear (benevolent) fruit.  Every tree that does not bear (benevolent) fruit is cut down and thrown into the fire.  Thus you will know them by their fruits.

‘Not every one who says to me, ‘(Leader, Leader),’ shall enter the (Sovereignty) of (Heaven), but he who does the will of my (Deus) who is in heaven.  On that day many will say to me, ‘(Leader, Leader), did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’  And then will I declare to them, ‘I never knew you;  depart from me, you evildoers.’

‘Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock;  and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock.  And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand;  and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell;  and great was the fall of it.’

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes.

Matthew 5:1 – 7:29

अΣO אن冬宮 Comment:  The Sermon on the Mount may be considered as the quintessential teaching that Jesus provides to his disciples.  It intrinsically conveys the fundamental commandment that Jesus imparts upon his disciples (to fully love God, and to love 1’s neighbour as 1’s own self), and expands this teaching to call us to even love our “enemies.”  The Sermon on the Mount includes “The Lord’s Prayer,” and additional teachings regarding righteousness, humility, forgiveness, and reconciliation.  These principles and practices are an intrinsic part of the foundation and the operations of our अΣO אن冬宮.  We strive to continually maintain this compassion for all beings, and to establish a communal centre where we can share this compassion with each other, directly;  a community environment where we are able to delve beyond the protective pretenses of our different traditions, and learn the deeper, profound essence that respectively, and synonymously, exists within each of us;  and to return to our respective communities, as genuine adherents of our respective religious traditions, and share the benefits of these lessons;  lessons that improve the conditions within our respective communities, regarding economics, diplomacy, politics, health, engineering, agriculture, relationships, and additionally. 

Now when Jesus saw great crowds around him, he gave orders to go over to the other side.  And a scribe came up and said to him, ‘Teacher, I will follow you wherever you go.’  And Jesus said to him, ‘Foxes have holes, and birds of the air have nests;  but the Son of man has nowhere to lay his head.’

Matthew 8:18 – 20

अΣO אن冬宮 Comment:  Euphoria can be gleaned from listening to the teachings that Jesus provides within the Christian Gospels, and vicariously travelling with Jesus whilst he heals and talks with people throughout Eretz Israel.  Yet amidst this, there is also the pragmatic concerns that need to be addressed to facilitate these travels, these conversations, and this healing.  Jesus requires a place to rest from day to day.  Occasionally this is in the open field, and atop mountains.  Yet there is also an apparent network of supporters who provide sheltered dwellings for Jesus and his disciples to rest.  Much like the Buddha and additional religious adherents, this is a life of asceticism.  Whilst such an ascetic and nomadic lifestyle are less applicable to the physical infrastructure of our अΣO אن冬宮, the intricacies of our operations are similarly situated:  we very much rely upon the support and contributions of our families and friends.  This is part of the nature of our coexistence and interdependence;  through the aggregate of our cooperation, we facilitate the material and spiritual provisions that we respectively require.

When he came down from the mountain, great crowds followed him;  and behold, a leper came to him, and knelt before him, saying, ‘(Leader), if you will, you can make me clean.’  And he stretched out his hand and touched him, saying, ‘I will;  be clean.’  And immediately his leprosy was cleansed.  And Jesus said to him, ‘See that you say nothing to any one;  but go, show yourself to the priest, and offer the gift that (Moshe) commanded, for a proof to the people.’

Matthew 8:1 – 4

अΣO אن冬宮 Comment:  Part of the inspiration that Jesus imparts is the fact that he addresses the immediate needs of individuals:  Jesus heals.  And this healing is facilitated exactly through Faith.  Amidst this, there is the consideration that disease is essentially an illusion, albeit a powerful and immediate illusion.  And it can be very difficult to reconcile our personal will with this illusion, to facilitate proficient wellbeing.  Yet, forgiveness is also a powerful means through which to transcend this illusion and experience increased wellbeing:  forgiveness of others, forgiveness from others, and forgiveness of ourselves.  Within each of us there exists a Divine Reality whose power is beyond measure.  We are simply limited by the perceptions that are built from our temporal existence and experiences.  When we delve beyond our egos, beyond our personal wills and ambitions, we become increasingly connected with this Divine Reality, and the manner in which this Divine Reality exists within all other individuals, all other beings, and all other phenomena and circumstances throughout the Universe.  This is a process of healing.  Whilst we abstain from including conventional medical facilities within our अΣO אن冬宮, we do offer our अΣO אن冬宮 as a facility, and facilitator, of transcendent healing.

And they sent to him some of the Pharisees and some of the Herodians, to entrap him in his talk.  And they came and said to him, ‘Teacher, we know that you are (True), and care for no man;  for you do not regard the position of men, but (Truly) teach the way of God.  Is it lawful to pay taxes to Caesar, or not?  Should we pay them, or should we not?’  But knowing their hypocrisy, he said to them, ‘Why put me to the test?  Bring me a coin, and let me look at it.’  And they brought one.  And he said to them, ‘Whose likeness and inscription is this?’  They said to him, ‘Caesar’s.’  Jesus said to them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’  And they were amazed at him.

Mark 12:13 – 17

अΣO אن冬宮 Comment:  Jesus’ teaching, regarding “rendering unto Caesar,” is a significant factor within the political and economic methodology of our अΣO אن冬宮.  Amidst our transcendence from convention, this includes our transcendence from conventional politics and economics.  We recognise that a national currency previously derives value exactly through the perceived strength and stability of the nation’s government;  and a nation’s government previously establishes perceived strength and stability through the might and dominance of the government’s military;  and the government’s military previously establishes might and dominance through causing murder, rape, violence, robbery, extortion, and additional atrocities against other individuals, beings, and life (foreign and domestic).  Thus the value perceived in the money is derived from such transgressions and suffering.  Simultaneously, money is previously an extremely easy way to facilitate the exchange of products and services, where bartering and additional methodologies may be comparatively difficult.  So, much concentration is previously placed upon money.  And when individuals previously utilise and rely upon money, individuals previously become increasingly beholden and subjected to the national governments that issue such money, as well as to the doctrines and practices that such governments establish.  Thus, it is previously appropriate to “render unto Caesar” the tribute that is solicited.  However, there are significant limitations to the domain and rule of Caesar, and of all national governments.  Within our अΣO אن冬宮, we believe that all natural phenomena and resources exist beyond the dominion of any 1 individual or groups of individuals.  In a very logical sense (as is emphasised particularly within the notion of Maya and Samsara, within Hinduism and Buddhism), all material phenomena are within a continual process of change;  and thus, there is a certain futility in attempting to control such material phenomena.  And amidst this (as is emphasised particularly within many indigenous traditions and additionally), we all exist within a symbiosis with all material phenomena and each other (as our respective physical forms are similarly simply continuously changing material phenomena, as well).  Thus, we are further precluded from asserting absolute dominion over any material phenomena.  Indeed, within Judaism, Christianity, and Islam, there are fundamental teachings that all such material phenomena are created by God, and thus exist beyond the absolute control of any 1 individual or group of individuals.  Within our

अΣO אن冬宮, we emphasise the notion of “stewardship.”  We believe that certain natural phenomena and resources can be assigned to the “care” of an individual, or group of individuals;  that such “care” also includes satisfying the material needs of individuals.  And amidst our stewardship of these natural phenomena and resources, we each have the responsibility to proficiently satisfy the material needs of other individuals who may maintain direct stewardship of fewer material phenomena.  This is the very responsibility of Caesar, and of national governments.  And this is the very limitation of Caesar, and of national governments.  The reach of Caesar and national governments only extends as long as we are willing to accept such subjugation.  When we are able to increasingly cooperate with ourselves, directly, Caesar and national governments become less necessary and less relevant.  In this respect, our अΣO אن冬宮 abstains from utilising money;  we abstain from paying taxes;  and we abstain from proclaiming residence within any national government.  We work to establish diplomatic, political, and economic cooperation with our families, friends, supporters (and even national governments), without being the official subjects of any specific national government.  Within initial stages, such independence may be terse and perceived as semantics;  however, we are becoming increasingly autonomous from, and proficiently functional without, such national affiliations.  This is 1 of the reasons why we rely so significantly on the direct contribution of resources from our families and friends.

After he had ended all his sayings in the hearing of the people he entered Caperna-um.  Now a centurion had a slave who was dear to him, who was sick and at the point of death.  When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his slave.  And when they came to Jesus, they besought him earnestly, saying, ‘He is worthy to have you do this for him, for he loves our nation, and he built us our synagogue.’  And Jesus went with them.  When he was not far from the house, the centurion sent friends to him, saying to him, ‘(Leader), do not trouble yourself, for I am not worthy to have you come under my roof;  therefore I did not presume to come to you.  But say the word, and let my servant be healed.  For I am a man set under authority, with soldiers under me:  and I say to one, ‘Go,’ and he goes;  and to another, ‘Come,’ and he comes;  and to my slave, ‘Do this,’ and he does it.’  When Jesus heard this he marvelled at him, and turned and said to the multitude that followed him, ‘I tell you, not even in Israel have I found such faith.’  And when those who had been sent returned to the house, they found the slave well.

Luke 7:1 – 10

अΣO אن冬宮 Comment:  There exists a “compound effect” within the work that our अΣO אن冬宮 does.  Genuinely benevolent work inspires additionally genuinely benevolent work;  the word and the experience travel beyond the immediate precipitators of such genuinely benevolent work.  Additionally, people increasingly trust within, and rely upon, this genuinely benevolent work, even when having yet to directly, physically meet with the precipitators.  And in 1 way or another, we are all precipitators of such genuinely benevolent work;  and when we are increasingly aware of this phenomenon, we increasingly experience the benefit that coincides with this phenomena.  Our अΣO אن冬宮 serves as a facilitator and focal point of genuinely benevolent work.

He entered Jericho and was passing through.  And there was a man named Zacchaeus;  he was a chief tax collector, and rich.  And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature.  So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way.  And when Jesus came to the place, he looked up and said to him, ‘Zacchaeus, make haste and come down;  for I must stay at your house today.’  So he made haste and came down, and received him joyfully.  And when they saw it they all murmured, ‘He has gone in to be the guest of a man who is a sinner.’  And Zacchaeus stood and said to the (Leader), ‘Behold, (Leader), the half of my (wealth) I give to the poor;  and if I have defrauded any one of anything, I restore it fourfold.’  And Jesus said to him, ‘Today salvation has come to this house, since he also is a son of (Avraham).  For the Son of man came to (search for) and to save the lost.’

Luke 19:1 – 10

अΣO אن冬宮 Comment:  Zacchaeus provides another example regarding the cooperative dynamics of the ascetic practices that Jesus employs and the support infrastructure that Jesus’ disciples provide.  Much like the kings and Brahmins who invite the Buddha for a meal, it is an honour the host Jesus and his disciples.  We cultivate this culture of hospitality within our अΣO אن冬宮, both hosting and visiting others.

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.  We must work the works of (Deus) who sent me, while it is day;  night comes, when no one can work.  As long as I am in the world, I am the light of the world.’  As he said this, he spat on the ground and made clay of the spittle and anointed the man’s eyes with the clay, saying to him, ‘Go, wash in the pool of Siloam’ (which means Sent).  So he went and washed and came back seeing.

John 9:1 – 7

अΣO אن冬宮 Comment:  Beyond our perceptions of Karma, curses, and ordained consequences, there is the consideration that Dukkha, suffering, simply exists.  And Dukkha, suffering, intrinsically has purpose.  It is only through the experience of Dukkha that healing is possible;  and it is only through the possibility of healing that we each are able to become aware of, and manifest, our respective purpose within life.  There is the consideration that within every blessing there is a curse, and within every curse there is a blessing.  And amidst the obscurity of this paradox, we are called upon to continue to enhance the wellbeing of others.  Within our अΣO אن冬宮, we recognise the suffering that all beings experience (from the most materially affluent being to the meekest being), and we work towards alleviating that suffering.

The next day Jesus decided to go to Galilee.  And he found Philip and said to him, ‘Follow me.’  Now Philip was from Bethsaida, the city of Andrew and Peter.  Philip found Nathanael, and said to him, ‘We have found him of whom (Moshe) in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.’  Nathanael said to him, ‘Can anything (benevolent) come out of Nazareth?’  Philip said to him, ‘Come and see.’

John 1:43 – 46

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 is physically situated within our Cuyahoga area, amidst the big lakes of the Western Hemisphere of Earth.  This area is also frequently referred to as, “Cleveland.”  And within the past few decades, our Cuyahoga area receives a poor reputation for being an inhabited area of losers.  From our polluted river catching fire, the Cleveland mayor’s catching fire, through substantial defeats experienced by professional athletic teams, the economic stagnancy, and additional experiences, friends within surrounding previously have a considerably unfavourable perception regarding our Cuyahoga area.  And thus, much like Nathanael’s question regarding Nazareth, there are the questions and doubts regarding any substantial, benevolent, Universally conscious endeavour originating from, and/or being based within, our Cuyahoga area.  Yet, there is the consideration that it is exactly through such doubts that such triumph emerges.  Within the recent Occupation of Cleveland, a friend comments that when such triumph is experienced within a location such as our Cuyahoga area, that signifies that such triumph can be experienced within any location throughout the Earth.  Our अΣO אن冬宮 demonstrates that such triumph exists specifically within our Cuyahoga area, as well as throughout our Earth and the Universe.

‘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 (Deus) knows me and I know (Deus);  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.’

John 10:11 – 16

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we respectively maintain a simultaneous independence and interdependence:  where we are both shepherds unto ourselves and shepherds unto each other.  Within our own respective manners, we each confront the wolf that threatens us.  Yet, rather than committing to sacrificing our lives, we commit towards living our lives in a righteous, benevolent, and compassionate manner that enhances the wellbeing of, and harmony with, all other beings (including the wolf).  We understand that our temporal lives are impermanent, and that temporal lives are also, ultimately, beyond our control.  We maintain our respective allegiances and adherence to the leadership within our respective religious and traditional communities;  and we also recognise that those who behave in a similarly righteous, benevolent, and compassionate manner are also “other sheep,” from another “fold,” who are also part of our flock.

And he went about all Galilee, teaching in their synagogues and preaching the gospel of the (Sovereignty) and healing every disease and every infirmity among the people.  So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he healed them.  And great crowds followed him from Galilee and the Decapolis and (Yerushalayim) and Judea and from beyond the (Yordan).

Matthew 4:23 – 25

अΣO אن冬宮 Comment:  Whilst we are significantly uninterested within the experience of celebrity and fame, our अΣO אن冬宮 is very much intentional in continuing the benefits of our work to reach those within the distant corners of humanity, the Earth, and the Universe.  We also expand our understanding and awareness of the many different manner in which individuals experience suffering, so that we may better facilitate the process of comprehensive healing.

And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever;  he touched her hand, and the fever left her, and she rose and served him.  That evening they brought to him many who were possessed with demons;  and he cast out the spirits with a word, and healed all who were sick.

Matthew 8:14 – 16

अΣO אن冬宮 Comment:  In ministering to his disciples, Jesus abstains from simply meeting and talking with his disciples alone;  he enters into, and becomes a part of, the homes of his disciples.  There is an organic confluence and synonymity amidst the authoritative public discourses that Jesus leads, and the informal social gathering and communion wherein Jesus also resides.  Our अΣO אن冬宮 emphasises a continuity and comfort within our interaction with each other, as friends, as well as our interaction with the respective families of each other, as the respective epicentres of our respective home-lives and support bases.  This is part of the literal community building that we facilitate through our अΣO אن冬宮.

And as he sat at table in the house, behold many tax collectors and sinners came and sat down with Jesus and his disciples.  And when the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’  But when he heard it, he said, ‘Those who are well have no need of a physician, but those who are sick.  Go and learn what this means, ‘I desire mercy, and not sacrifice.’  For I came not to call the righteous, but sinners.

Matthew 9:10 – 13

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 invites all types of people from all walks of life.  In addition to religion, ethnicity, and culture, we also cultivate diversity and pluralism with the context of socioeconomics and additionally.  We recognise both the transgressions and the benefits that we each manifest within the Universe, and we cultivate a comprehensive conversation to increasingly remedy the transgressions and augment the benefits.

And as Jesus passed on from there, two blind men followed him, crying aloud, ‘Have mercy on us, Son of David.’  When he entered the house, the blind men came to him;  and Jesus said to them, ‘Do you believe that I am able to do this?’  They said to him, ‘Yes, (Leader).’  Then he touched their eyes, saying, ‘According to your faith be it done to you.’  And their eyes were opened.  And Jesus sternly charged them, ‘See that no one knows it.’  But they went away and spread his fame through all that district.

Matthew 9:27 – 31

अΣO אن冬宮 Comment:  The effectiveness of our work significantly depends upon the trust that people place within it.  Transcendence exists beyond a gift that is bestowed, consumed, and stored;  transcendence is a gift that is gleaned and maintained through continual awareness, diligence, and compassion.  Our अΣO אن冬宮 inspires individuals to maintain such awareness, diligence, and compassion.

And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the (Sovereignty), and healing every disease and every infirmity.  When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.  Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few;  pray therefore the Lord of the harvest to send out laborers into (Deus’s) harvest.’

Matthew 9:35 – 38

अΣO אن冬宮 Comment:  There is tremendous need for Peace, understanding, and cooperation within the Universe.  There is tremendous need for Peace, understanding, and cooperation within our Cuyahoga area.  Our अΣO אن冬宮 invites us to join in the conversation, collaboration, and community.  We invite ourselves to become involved in the manner that we each are respectively comfortable, whilst maintaining our respective allegiances within our respective religious and traditional communities.  This might involve sitting in on a class or teaching an entire semester course.  This might involve watching a cultural event or hosting and serving tea to international travellers.  The nature of our work provides immediate and enduring tangible and intangible benefits for both our local Cuyahoga area, as well as the expanse of our global and Universal community;  as both are interconnected, and rely upon each other.

‘Heal the sick, raise the dead, cleanse lepers, cast out demons.  You received without paying, give without pay.  Take no gold, nor silver, nor copper in your belts, no bag for your journey, nor two tunics, nor sandals, nor a staff;  for the labourer deserves his food.  And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart.  As you enter the house, salute it.  And if the house is worthy, let your peace come upon it;  but if it is not worthy, let your peace return to you.  And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town.

Matthew 10:8 – 14

अΣO אن冬宮 Comment:  Jesus sends out his disciples in a rather unconventional and simple manner.  The “meta-economics” of his instructions establishes an extremely modest methodology through which to engage with additional individuals.  This is very similar to the ascetic practises that Jesus lives, as well as such practices maintained by the Buddha, and Hinduism and additional traditions.  Whilst we abstain from mandating such severe austerity within our अΣO אن冬宮, we base our operations upon a similarly based relationship between ourselves and our base of material supporters.

‘Behold, I send you out as sheep in the midst of wolves;  so be wise as serpents and innocent as doves.  Beware of men;  for they will deliver you up to councils, and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles.  When they deliver you up, do not be anxious how you are to speak or what you are to say;  for what you are to say will be given to you in that hour;  for it is not you who speak, but the Spirit of your (Deus) speaking through you.’

--

‘So have no fear of them;  for nothing is covered that will not be revealed, or hidden that will not be known.  Whatever I tell you in the dark, utter in the light;  and what you hear whispered, proclaim upon the housetops.  And do not fear those who kill the body but cannot kill the soul;  rather fear (Deus) who can destroy both soul and body in hell.’

Matthew 10:16 – 20;  26 - 28

अΣO אن冬宮 Comment:  Amidst our idealism and academic inclinations, we also maintain a focused, common-sense awareness of the circumstances around us.  And amidst our respective personal malfeasances, many of us are previously persecuted by those who take offence at our righteousness.  Amidst all this, we are comparatively indifferent to such persecution.  In stead, we trust within the Truth and righteousness of our work, with the confidence and Faith that this ultimately prevails.  We also work directly with those who previously take offence at us and who previously persecute us, to enhance the aggregate conditions within our community.  And we increasingly witness the positive results and benefits that our work cultivates within our Cuyahoga area, throughout the Earth, and throughout the Universe.  The methodology of Ahimsa can often be ridiculed because of perceived vulnerabilities and impracticalities.  Yet such perceptions abstain from fully considering:  1.)  the infinite benefits that emerge through Peace;  2.)  the intrinsic limitations of violent responses to alleviate threats;  3.)  the inevitability of suffering within life, in some form or another;  and 4.)  the incalculable immediate and tangible benefits that are directly and indirectly gleaned through Ahimsa.  We also cultivate our “extemporaneous skills” to be able to proficiently respond to any of the challenges that confront us each day.

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.’

Matthew 12:46 – 50

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we recognise, respect, and maintain the 1-ness of our human family;  indeed, we are all biological cousins with each other, in 1 way or another.  And we also recognise, respect, and maintain our respective familial bonds and relationships;  as well as our loyalties, responsibilities, and commitments that exist therein.  We celebrate the institution and tradition of the family, and we celebrate the customs and practices that respectively exist within our respective families.  We host weddings, birth ceremonies, funeral ceremonies, rites of passage, and additional events that bolster our familial experiences and relationships.

And when Jesus had finished these parables, he went away from there, and coming to his own country he taught them in their synagogue, so that they were astonished, and said, ‘Where did this man get this wisdom and these mighty works?  Is not this the carpenter’s son?  Is not his mother called Mary?  And are not his brothers James and Joseph and Simon and Judas?  And are not all his sisters with us?  Where then did this man get all this?’  And they took offense at him.  But Jesus said to them, ‘A prophet is not without honor except in his own country and in his own house.’  And he did not do many mighty works there, because of their unbelief.’

Matthew 13:53 – 58

अΣO אن冬宮 Comment:  It is difficult to be Prophetic within the vicinity of 1’s childhood home, and amongst individuals who know us since we are infants.  Such individuals are aware of our dirty secrets, our past indiscretions, our unfavourable tendencies and habits, and the challenges that we experience when learning our lessons of righteousness.  Yet, we are called upon to directly address this knowledge and these challenges, and to continue to proclaim our lessons of righteousness.  We do this without proclaiming perfection or superiority;  and we do this whilst maintaining understanding and forgiveness for the previous transgressions of others.  Our अΣO אن冬宮 encourages all individuals to become aware of the Prophetic nature that intrinsically exists within each of us, and within each other.

Now when Jesus heard this, he withdrew from there in a boat to a lonely place apart.  But when the crowds heard it, they followed him on foot from the towns.  As he went ashore he saw a great throng;  and he had compassion on them, and healed their sick.  When it was evening, the disciples came to him and said, ‘This is a lonely place, and the day is now over;  send the crowds away to go into the villages and buy food for themselves.’  Jesus said. ‘They need not go away;  you give them something to eat.’  They said to him, ‘We have only five loaves here and two fish.’  And he said, ‘Bring them here to me.’  Then he ordered the crowds to sit down on the grass;  and taking the five loaves and the two fish he looked up to heaven, and blessed, and broke and gave the loaves to the disciples, and the disciples gave them to the crowds.  And they all ate and were satisfied.  And they took up twelve baskets full of the broken pieces left over.  And those who ate were about five thousand men, besides women and children.

Matthew 14:13 – 21

अΣO אن冬宮 Comment:  Our communities require an appropriate balance of both spiritual awareness and material sustenance.  Our अΣO אن冬宮 to recognise this within our communities and within our अΣO אن冬宮, as well.  Our अΣO אن冬宮 also encourages us to perceive how so many people can be filled with so little material sustenance.  We explore the obscurity between spiritual awakening and material necessity, and how spiritual awakening enhances our material existence.  This is 1 of the miracles of Faith.

Then he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds.  And after he had dismissed the crowds, he went up on the mountain by himself to pray.  When evening came, he was there alone,

Matthew 14:22 – 23

अΣO אن冬宮 Comment:  Prayer, Meditation, Salat, Samadhi, Davening, and similar practises, are all essential within the operation of our अΣO אن冬宮;  both as a congregation and individually.  Thus, our अΣO אن冬宮 provides quiet facilities and sanctuaries for people to conduct such practices.

When the disciples reached the other side, they had forgotten to bring any bread.  Jesus said to them, ‘Take heed and beware of the leaven of the Pharisees and Sadducess.’  And they discussed it among themselves, saying, ‘We brought no bread.’  But Jesus, aware of this, said, ‘O men of little faith, why do you discuss among yourselves the fact that you have no bread?  Do you not yet perceive?  Do you not remember the five loaves of the five thousand, and how many baskets you gathered?  Or the seven loaves of the four thousand, and how many baskets you gathered?  How is it that you fail to perceive that I did not speak about bread?  Beware of the leaven of the Pharisees and Sadducees.’  Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

Matthew 16:5 – 12

अΣO אن冬宮 Comment:  Within the teachings of conventional authority, there is significant wisdom and benefit.  Also within the teachings of conventional authority, there is significant selfishness and deceit.  Our अΣO אن冬宮 encourages a culture and environment of autonomy and learning, where we are able to revel within the ancient teachings of our ancestors and Prophets;  and where we are also able to question such wisdom, particularly as it applies to our comprehensive Universe (and particularly the outsiders of our respective communities) as well as to contemporary circumstances.  For each of us, there is a central point that is surrounded by different prisms that transmit the surrounding light of Truth to us.  The prisms are the ancient teachings from our respective religious traditions, and the different positions of the prisms (in proximity to the centre) are the different juxtapositions through which we are situated with other traditions.  The prisms differ with respect to how much light is permitted through, and the location and appearance of each central point is different for each of us.  And this central point is continually fluctuating, in some manner.  Yet, a significant consideration is that all the prisms transmit the same surrounding light of Truth.

When they came to Capernaum, the collectors of the half-shekel tax went up to Peter and said, ‘Does not your teacher pay the tax?’  He said, ‘Yes.’  And when he came home, Jesus spoke to him first, saying, ‘What do you think, Simon?  From whom do kings of the earth take toll or tribute?  From their sons or from others?’  And when he said, ‘From others,’ Jesus said to him, ‘Then the sons are free.  However, not to give offense to them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a shekel;  take that and give it to them for me and for yourself.’

Matthew 17:24 – 27

अΣO אن冬宮 Comment:  We abstain from intentionally causing any offense to conventional authority;  yet, we also abstain from intentionally paying the taxes that conventional authority imposes.  Our अΣO אن冬宮 also communicates this in a direct and simply manner so to prevent the miscommunication that Peter exhibits on behalf of Jesus.

At that time the disciples came to Jesus, saying, ‘Who is the greatest in the (Sovereignty) of (Heaven)?’  And calling to him a child, he put him in the midst of them, and said, ‘Truly, I say to you, unless you turn and become like children, you will never enter the (Sovereignty) of (Heaven).  Whoever humbles himself like this child, he is the greatest in the (Sovereignty) of (Heaven).’

Matthew 18:1- 4

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we transcend notions of superiority and inferiority. We strive to continually and proficiently recognise the intrinsic, Divine nature that exists within each being, and the substantial irrelevance that exists within all the other distinguishing characteristics.  We maintain an child-like exuberance when meeting a new friend and when reacquainting with old friends.

Then Peter came up and said to him, ‘(Leader), how often shall my brother sin against me, and I forgive him?  As many as seven times?’  Jesus said to him, ‘I do not say to you seven times, but seventy times seven.’

Matthew 18:21 – 22

अΣO אن冬宮 Comment:  Forgiveness is essential within the work of our अΣO אن冬宮.  We are encouraged to maintain constant compassion that readily embraces reconciliation with others.  It is through such openness that we are able to better witness the miracles of Faith and trust.

And behold, one came up to him, saying, ‘Teacher, what (benevolent) deed must I do, to have eternal life?’  And he said to him, ‘Why do you ask me about what is (benevolent)?  One there is who is (benevolent).  If you would enter life, keep the commandments.’  He said to him, ‘Which?’  And Jesus said, ‘You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbour as yourself.’  The young man said to him, ‘All these I have observed;  what do I still lack?’  Jesus said to him, ‘If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven;  and come, follow me.’  When the young man heard this he went away sorrowful;  for he had great possessions.

And Jesus said to his disciples, ‘Truly, I say to you, it will be hard for a rich man to enter the (Sovereignty) of (Heaven).  Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the (Sovereignty) of God.’  When the disciples heard this they were greatly astonished, saying, ‘Who then can be saved?’  But Jesus looked at them and said to them, ‘With men this is impossible, but with God all things are possible.’

Matthew 19:16 – 26

अΣO אن冬宮 Comment:  Amidst the affirmation of the Welt Ethos derived from the “10 Commandments,” Jesus reveals the counter-intuitive lesson regarding the travails that accompany the possession of material wealth.  Amidst such possession of material wealth, there also exists fear, insecurity, distrust, paranoia, and uncertainty regarding the affections and intentions of others, and additionally.  Within such circumstances, an individual becomes increasingly concentrated upon managing this material wealth, rather than engaging with others.  And this isolation causes dissonance and spiritual malaise.  Our अΣO אن冬宮 facilitates direct and indirect interaction and cooperation between material impoverished and materially wealthy individuals and families;  opening hearts and receptivity to the Divine nature of each other:  it is “bon fung shway for the soul.”

And when the ten heard it, they were indignant at the two brothers.  But Jesus called them to him and said, ‘You know that the rulers of the Gentiles (lead) it over them, and their great men exercise authority over them.  It shall not be so among you;  but whoever would be great among you must be your servant, and whoever would be first among you must be your slave;  even as the Son of man came not to be served but to serve, and to give his life as a ransom for many.’

Matthew 20:24 – 28

अΣO אن冬宮 Comment:  Whilst we abstain from intending our martyrdom or enslavement, our अΣO אن冬宮 shares the principle of egalitarianism within our operations;  and we enact the principle of service to others. 

And when they drew near to (Yerushalayim) and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, ‘Go into the village opposite you, and immediately you will find an ass tied, and a cold with her;  untie them and bring them to me.  If any one says anything to you, you shall say, ‘The (Leader) has need of them,’ and he will send them immediately.’

Matthew 21:1 – 3

अΣO אن冬宮 Comment:  In commandeering the colt, Jesus affirms principles of righteousness that transcends the principles of property and ownership that call upon the colt to remain with the colt’s steward.  Whilst we abstain from commandeering any beings or resources in such a manner, our अΣO אن冬宮 does affirm similar principles of righteousness that also transcend the principles of property and ownership that are contemporarily maintained by conventional society.  And whilst the explicit articulation of such principles can be challenging, we work to inspire others to similarly transcend principles of property and ownership to recognise and manifest such principles of righteousness;  and to continue to build and support systems and institutions, like our अΣO אن冬宮, that facilitate an increased cohesion and harmony amidst the aggregate of these principles.

Then Said Jesus to the crowds and to his disciples, ‘The scribes and the Pharisees sit on (Moshe’s) seat;  so practice and observe whatever they tell you, but not what they do;  for they preach, but do not practice.  They bind heavy burdens, hard to bear, and lay them on men’s shoulders;  but they themselves will not move them with their finger.  They do all their deeds to be seen by men;  for they make their phylacteries broad and their fringes long, and the love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called rabbi by men.  But you are not to be called rabbi, for you have one teacher, and you are all brethren.

Matthew 23:1 – 8

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 is comprehensively egalitarian.  Whilst we are able to delegate different tasks and responsibilities to different individuals, we abstain from imposing hierarchical positions of authority and/or corresponding titles to ourselves or others.  Everyone has equal standing and equal status within our अΣO אن冬宮. 

‘When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne.  Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left.  Then the King will say to those at this right hand, ‘Come, O blessed of my (Deus), inherit the (Sovereignty) prepare for you from the foundation of the world;  for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’  Then the righteous will answer him, ‘(Leader), when did we see thee hungry and feed thee, or thirsty and give thee drink?  And when did we see thee a stranger and welcome thee, or naked and clothe thee?  And when did we see thee sick or in prison and visit thee?  And the King will answer them, ‘Truly,  I say to you, as you did it to one of the least of these my brethren, you did it to me.’

Matthew 25:31 – 40

अΣO אن冬宮 Comment:  Much of the very premise of our अΣO אن冬宮 is based upon this teaching:  “I was a stranger and you welcomed me,” as it respectively is provided within our different religious traditions.  Within this teaching, we are encouraged to recognise the very fundamental and intrinsic merit and value within the most destitute and needing of beings;  that, indeed, there is Divinity that exists within the severest appearances of poverty.  In this respect, we extend a genuine welcome to all individuals, and we provide hospitality to the furthest of our capacity. 

And they came to Capernaum;  and when he was in the house he asked them, ‘What were you discussing on the way?’  But they were silent;  for on the way they had discussed with one another who was the greatest.  And he sat down and called the twelve;  and he said to them, ‘If any one would be first, he must be last of all and servant of all.’  And he took a child, and put him in the midst of them;  and taking him in his arms, he said to them, ‘Whoever receives one such child in my name receives me;  and whoever receives me, receives not me but (Deus) who sent me.’

Mark 9:33 – 37 

अΣO אن冬宮 Comment:  Within his ministry, Jesus turns the very pinning of convention upon its head.  This is very similar to the effect of the Buddha, as well.  Rather than competing to become the dominant faction within society, the prevalence of the compassion that Jesus solicits is established exactly the opposite direction of conventional pursuits:  to be a modest servant of others, and cultivate the kind of humility that exists within a child.  Rather than transgressing against others to acquire and accumulate material wealth, Jesus teaches to 1^st consider the wellbeing of others, and to dedicate 1’s self towards fulfilling the needs of others.  Within our अΣO אن冬宮, we are dedicated towards serving other individuals within our community.  This includes individuals who are materially impoverished, as well as individuals who are cosmically impoverished, within our immediate local community.  This also includes individuals within our respective, extended communities throughout humanity.  Amidst our egalitarian methodology and balance, this also includes considering the wellbeing of ourselves, and similarly fulfilling the needs that we respectively maintain. 

And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, ‘Which commandment is the first of all?’  Jesus answered, ‘The first is, ‘Hear, O Israel:  The Lord our God, the Lord is one;  and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’  The second is this, ‘You shall love your neighbour as yourself.’  There is no other commandment greater than these.’  And the scribe said to him, ‘You are right, Teacher;  you have (Truly) said that (Deus) is one, and there is no other but (Deus);  and to love (Deus) with all the heart, and with all the understanding, and with all the strength, and to love one’s neighbour as oneself, is much more than all whole burnt offerings and sacrifices.’  And when Jesus saw that he answered wisely, he said to him, ‘You are not far from the (Sovereignty) of God.’  And after that no one dared to ask him any question.

Mark 12:28 – 34

अΣO אن冬宮 Comment:  Jesus teaches a doctrine for an individual to be rooted within a profound appreciation of, reverence of, and communion with God;  for this foundation to serve as the base of the totality of an individual’s thoughts, words, and deeds;  that within such ecstasy, an individual is increasingly aware of profound and Divine nature of all phenomena and circumstances.  Such experience is frequently reference also within Hinduism and Buddhism, and particularly within the respective mystic traditions within Judaism and Islam.  And within this communion with the Divine nature of the Universe, an individual is increasingly able to recognise the Divine nature that exists 1’s own self, as well as within other beings.  This is the Divine love that Jesus describes, and this is the Divine love that we cultivate within our अΣO אن冬宮.  

And he sat down opposite the treasury, and watched the multitude putting money into the treasury.  Many rich people put in large sums.  And a poor widow came, and put in two copper coins, which make a penny.  And he called his disciples to him, and said to them, ‘Truly, I say to you, this poor widow has put in more than all those who are contributing to the treasury.  For they all contributed out of their abundance;  but she out of her poverty has put in everything she had, her whole living.’

Mark 12:41 – 44

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we appreciate the contributions that are provided from our supporters who respectively maintain a substantial amount of material wealth;  and we recognise and appreciate the considerable generosity that is provided from our supporters who respectively maintain very modest material wealth.  And even further, rather than simply providing monetary donations, we encourage our supporters to provide from the wealth of knowledge, skills, and strengths that are supporters respectively cultivate:  from custodial service to medical attention to pastoral care to landscaping, and all fields of endeavour that can be found amidst this.  We cultivate a cooperative environment amongst ourselves and our supporters, being mindful so that the basic needs of everyone within our respective communities are sufficiently addressed by our treasury.   

And when it was day he departed and went into a lonely place.  And the people sought him and came to him, and would have kept him from leaving them;  but he said to them, ‘I must preach the (benevolent) news of the (Sovereignty) of God to the other cities also;  for I was sent for this purpose.’  And he was preaching in the synagogues of Judea.

Luke 4:42 – 44

अΣO אن冬宮 Comment:  For many of us, spiritual and religious practice involves both experiences of community, as well as experiences of solitude.  Our अΣO אن冬宮 provides facilities for both of these types of experience.  We offer quiet spaces for prayer, Samadhi, meditation, and reflection;  as well as proficient spaces for congregational prayers, services, and additional events and activities.  And whilst our अΣO אن冬宮 is substantially situated within a comparatively fixed physical location, the communication that others share (regarding our hospitality) is our effective form of ministry, service, and outreach.

On one of those days, as he was teaching, there were Pharisees and teachers of the law sitting by, who had come from every village of Galilee and Judea and from (Yerushalayim);  and the power of the Lord was with him to heal.  And behold, men were bringing on a bed a man who was paralyzed, and they sought to bring him in and lay him before Jesus;  but finding no way to bring him in, because of the crowd, they went up on the rood and let him down with his bed through the tiles into the midst before Jesus.  And when he saw their faith he said, ‘Man, your sins are forgiven you.’

Luke 5:17 – 20

अΣO אن冬宮 Comment:  When receiving news of Jesus’ ministry of healing, many individuals become inspired and experience tremendous Faith in these works.  As such, many individuals behave in a manner that is commensurate with, and even dependent upon this healing.  Whilst the extent of removing a roof to lower in a bed-ridden man may seem rather drastic, and perhaps even inappropriate and transgressive, there is the consideration that the men are responding to Jesus’ intrinsic call that there are matters (such as healing) of much higher significance than maintaining the aesthetic pretences and decorum of contemporary convention.  And, indeed, Jesus celebrates the Faith that the men displays, and the bed-ridden man is healed.  We at our

अΣO אن冬宮 strive to cultivate similar strength, comfort, inspiration, and Faith within ourselves and within our respective, surrounding communities;  a strength to challenge and overcome comparatively superficial and/or divisive conventional precepts, practices, and protocols, that previously cause derision between our respective communities;  and to, instead, with tremendous strength, comfort, inspiration, and Faith, take leaps of trust towards each other, overcoming the walls that are previously perceived as protection.

One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table.  And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house, brought an alabaster flask of ointment, and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.  Now when the Pharisee who had invited him saw it, he said to himself, ‘If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.’  And Jesus answering said to him, ‘Simon, I have something to say to you.’  He answered, ‘What is it, Teacher?’  ‘A certain creditor had two debtors;  one owed five hundred denarii, and the other fifty.  When they could not pay, he forgave them both.  Now which of them will love him more?’  Simon answered, ‘The one, I suppose, to whom he forgave more.’  And he said to him, ‘You have judged rightly.’  Then turning toward the woman he said to Simon, ‘Do you see this woman?  I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.  You gave me no kiss, but from the time I came in she has not ceased to kiss my feet.  You did not anoint my head with oil, but she has anointed my feet with ointment.  Therefore I tell you, her sins, which are many, are forgiven, for she loved much;  but he who is forgiven little, loves little.’  And he said to her, ‘Your sins are forgiven.’  Then those who were at table with him began to say among themselves, ‘Who is this, who even forgives sins?’  And he said to the woman, ‘Your faith has saved you;  go in peace.’

Luke 7:36 – 50

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we abstain from unduly judging each other.  We recognise that each individual contributes benevolence to the Universe, in 1 way or another;  and that each individual also causes suffering to the Universe, in 1 way or another.  Much of the very purpose of our अΣO אن冬宮 is for us to be reconciled with each other, amidst this paradox.  We strive to provide generous hospitality in the appropriate manner that is respectively called for by the respective traditional customs and teachings from the different religious traditions of our participants and hosts, our guests, and our supporters.

After this the (Leader) appointed seventy others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come.  And he said to them, ‘The harvest is plentiful, but the laborers are few;  pray therefore the Lord of the harvest to send out laborers into (Deus’s) harvest.  Go your way;  behold, I send you out as lambs in the midst of wolves.  Carry no purse, no bad, no sandals;  and salute no one on the road.  Whatever house you enter, first say, ‘Peace be to this house!’  And if a son of peace is there, your peace shall rest upon him;  but if not, it shall return to you.  And remain in the same house, eating and drinking what they provide, for the labourer deserves his wages;  do not go from house to house.  Whenever you enter a town and they receive you, eat what is set before you;  heal the sick in it and say to them, ‘The (Sovereignty) of God has come near you.’  But whenever you enter a town and they do not receive you, go into its streets and say, ‘Even the dust of your town that clings to our feet, we wipe off against you;  nevertheless, know this, that the (Sovereignty) of God has come near.’  I tell you, it shall be more tolerable on that day for Sodom than for that town.

Luke 10:1 – 12

अΣO אن冬宮 Comment:  Jesus calls upon his immediate disciples to lead the lives of mendicants (ascetics), much like the living example that he provides.  And whilst we abstain from categorically requiring such an austere lifestyle within our अΣO אن冬宮, some of us do live the lifestyle of the ascetic, and we provide support for additional family members and friends who maintain such an ascetic lifestyle.  Our अΣO אن冬宮 serves as a gathering centre, to welcome family members, friends, and strangers (new friends) within a nurturing environment of love and joy.   

And behold, a lawyer stood up to put him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’  He said to him, ‘What is written in the law?  How do you read?’  And he answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind;  and you neighbour as yourself.’  And he said to him, ‘You have answered right;  do this, and you will live.’

But he, desiring to justify himself, said to Jesus, ‘And who is my neighbour?’  Jesus replied, ‘A man was going down from (Yerushalayim) to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead.  Now by chance a priest was going down that road;  and when he saw him he passed by on the other side.  So likewise a Levite, when he came to the place and saw him, passed by on the other side.  But a Samaritan, as he journeyed, came to where he was;  and when he saw him, he had compassion, and went to him and bound up his wounds, pouring on oil and wine;  then he set him on his own beast and brought him to an inn, and took care of him.  And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him;  and whatever more you spend, I will repay you when I come back.’  Which of these three, do you think, proved neighbour to the man who fell among the robbers?’  He said, ‘The one who showed mercy on him.’  And Jesus said to him, ‘Go and do likewise.’

Luke 10:25 – 37

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we recognise that benevolence and righteousness exists within, and can be shared by, anyone;  including individuals who are previously perceived as historic strangers and enemies.  And we cultivate this same strength and trust within others, to be able to perceive us in a similar manner.

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, the 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.

Luke 22:24 – 27

अΣO אن冬宮 Comment:  Very frequently within the history of humanity, when many individuals become increasingly proficient within certain practices and systems of behaviour (even practices and systems of tremendous piety and righteousness), such individuals gain substantial recognition and influence because of such practices and systems.  And as a result, such individuals historically become complacent within the humility and authenticity of such practices and systems, and instead, become increasingly vested in maintaining the recognition and influence that such practices and systems provide.  And in many cases, this complacency historically translates into undue subordination of others who are less versed within such practices and systems.  We maintain humility within our अΣO אن冬宮, being continually mindful of our purpose to serve others.  Our egalitarian practices also moderate our proclivities towards “elitist servants,” and competing to be the “last of the last” (as tacit way of being established as 1^st).  We maintain a balance that allows others to serve us, as well.

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 fown and wrote with this 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.’

John 8:1 – 11

अΣO אن冬宮 Comment:  Within perhaps the most militant and authoritarian Gospel of the Christian New Testament, there is exists 1 of the most profound teachings of compassion and forgiveness within the Christian New Testament.  With regards to the transgressions that others commit, we at our अΣO אن冬宮 are committed towards removing the “log that is in our own eye” (the transgressions that we, ourselves, respectively commit).  We cultivate a practice, environment, and culture of contrition, forgiveness, reconciliation, and Atonement.  And amidst such harmonious tendencies, we do recognise the responsibility for alleviating the harm that is caused by such transgressions.  When such transgressions, committed by ourselves and/or others, have direct harm towards others, we intercede to facilitate the healing and the wellbeing of those who experience such harm;  recognising that Jesus forgives the adulteress (and inspires such forgiveness within the crowd), yet also solicits the woman to abstain from causing further harm.

‘This is my commandment, that you love one another as I have loved you.  Greater love has no man than this, that a man lay down his life for his friends.  You are my friends if you do what I command you.  No longer do I call you servants, for the servant does not know what his master is doing;  but I have called you friends, for all that I have heard from my (Deus) I have made known to you.  You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide;  so that whatever you ask (Deus) in my name, (Deus) may give it to you.  This I command you, to love one another.

John 15:12 – 17

अΣO אن冬宮 Comment:  Amidst the extremely powerful and sensitive nature of the word, “love,” that is very much the purpose of our अΣO אن冬宮:  to love each other.  And we love each other in a very egalitarian manner, as friends.  And rather than necessarily dying as martyrs, the manner in which we “give” our lives towards each other is through exactly dedicating our lives to such love, and the service that cultivates such love.

Then he went home;  and the crowd came together again, so that they could not even eat.  And when his family heard it, they went out to seize him, for people were saying, ‘He is beside himself.’  And the scribes who came down from (Yerushalayim) said, ‘He is possessed by Beelzebul, and by the prince of demons he casts out the demons.’  And he called them to him, and said to them in parables, ‘How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house will not be able to stand.  And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end.

Mark 3:19 – 26

अΣO אن冬宮 Comment:  Our “Kum By Yah” culture may be perceived as extremely eccentric and even insane.  And many may question our sanity.  That is very understandable.  Yet, we recognise that similar scrutiny, criticisms, and accusations are held against some of the most profound, compassionate, and Prophetic teachers and servants of humanity.  We abstain from necessarily equating ourselves to such examples;  however, such lessons of history provide us with a confidence to transcend the contemporary influences and discouragement of such scrutiny, criticisms, and accusations.  It is, however, important to be continually vigilant in ensuring that we are, indeed, alleviating suffering and providing healing throughout the Universe.  In 1 way or another, each of us is imperfect and selfish, and we have the tendency of inevitably, if only indirectly, causing harm towards others.  Yet, amidst the aggregate of these circumstances and effects, we allow our benevolent works to be self-evident.  We trust that we will be able to continue to carry out our benevolent works as long as we are able to do so.