שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
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...
ૐ.אמן
Holy
Scriptures Study, Week 21 Ki Tissa;
118.6.26
Torah
Shemot
30:11 – 34:35
Adonai
commands to Moshe to establish a census, with each person contributing a
half-shekel (1/5 ounce of silver).
People
included with the census are males 20 years and older.
“Every
man over twenty years of age shall be included in the census and must give this
donation to Adonai.” (v14).
“Adonai
spoke to (Moshe), saying: Make a copper
washbasin with a copper base. Put it
between the altar and the Meeting Tent, and fill it with water for cleansing.” (v17-18).
Aaron
and his sons are commanded to wash hands and feet before approaching altar or
Tent of Meeting.
“You
must collect the following spices: 12
pounds of pure myrrh, 6 pounds of cinnamon and 6 pounds of aromatic cane, and
12 pounds of cassia, all measured by the sanctuary weight standard along with a
gallon of olive oil.” (v23-24).
Anointing
oil is utilised for Mishkan, all tools and accessories, and Aaron and his sons.
“Adonai
instructed (Moshe): Take aromatic
spices, such as balsam, onycha, galbanum, and an equal amount of
frankincense. Let a master perfumer
blend the mixture into a holy incense.”
(v34-35).
Anointing
oil and incense intended only for ceremonial purposes.
Adonai
designates Bezalel as master craftsman, and Oholiav as his assistant, with all
skilled Israelites intended to craft material for Mishkan and all tools and
accessories.
Shabbat
is commanded to be observed.
“When
Adonai finished speaking to (Moshe) on Mount Sinai, (Adonai) gave him two
tablets. They were stone Ten
Commandments tablets, written by the finger of Adonai.” (v18)
“Meanwhile,
the people saw that (Moshe) was taking a long time to come down from the
mountain. They gathered around Aaron and
demanded, ‘Make us a (deity) to lead us.
(Moshe), the man who brought us out of Egypt, has disappeared. We have no idea what happened to him.’” (v1)
Aaron
makes a golden calf from the earrings of the Israelite wives and children, and
declares a festival.
“Adonai
said further to (Moshe), ‘I have closely watched the people, and they are a
rebellious, stubborn bunch. Now do not
try to stop Me when I become angry and destroy them. Then I will make you, (Moshe), and your
descendants into a great nation.” (v9-10).
“(Moshe)
began to plead and beg Adonai.” (v11).
“Adonai
relented and postponed the punishment (Adonai) had planned.” (v14).
“As
(Moshe) approached the camp and saw the golden calf and the dancing, he lost
his temper and threw down the Ten Commandments that were in his hands,
shattering them.” (v19).
“He
removed the golden calf that the people had made, and melted it in fire, and
ground it into a fine powder. He mixed
the powder in water, and made the Israelites drink the mixture.” (v19-20).
Moshe
interrogates Aaron; Aaron explains that
he simply relents to the commands of the people.
Moshe
commands any obedient Israelite to join him;
the Levites join him; and Moshe
commands that all idol-worshipping Israelites be killed.
“The
Levites did as (Moshe) ordered, and about three thousand Israelites were
killed.” (v28).
“(Moshe)
returned to Adonai and said, ‘The people have committed a terrible sin by
making the golden calf. Please forgive
their sin. If not, You can erase me out
of the future You have written.’”
(v31-32).
“Adonai
replied to (Moshe), ‘I will erase from My history those who have sinned against
Me. Now go; you still have to lead the people to the land
I have given to you. I will send My
angel to lead you. But when I make My
final decision, I will take their sin into account.’” (v33-34).
“Then
Adonai sent a plague among the Israelites because of the golden calf Aaron had
made.” (v35).
Adonai
commands the Israelites to leave Mount Sinai.
The
Israelites become sorrowful, and Adonai commands the removal of ornaments.
“Now
(Moshe) took his personal tent and set it up outside the camp. He called it the Meeting Tent. Anyone who wanted to consult Adonai would go
to the Meeting Tent outside the camp.”
(v7).
“(Moshe)
said, ‘If You are not going to accompany us personally, do not make us leave
this place. Unless You accompany us, no
one will even know that I and Your people have pleased You. How will anyone know that we are different
from any nation on the face of the earth?’”
(v15-16).
“Adonai
said to (Moshe), ‘You have pleased Me, and I chose you by name. I will fulfill your request.’ (Moshe) begged, ‘Please let me see Your Holy
Presence.’” (v17-18).
“Adonai
replied, ‘I will make My Presence pass before you, and I will reveal the meaning
of My Holy Name to you, and I will have mercy and show kindness to anyone I
choose.’
“Adonai
explained, ‘You will not see My face. No
human can see Me and remain alive.’”
(v19-20)
“Then
Adonai said to (Moshe), ‘However, I have a safe place on the rocky mountain
whre you can stand. When My Presence
passes by, I will place you in a crack in a rock and cover you with My
hand. This will protect you from My
power when I pass by. Then I will remove
My protective power, and you will have a vision of My back. My face itself, however, will not be
seen.” (21-23).
Moshe
carves two additional stone tablets.
“Adonai
descended in a cloud, and stood there near (Moshe).
“Adonai
passed before (Moshe) and proclaimed,
“
‘I am Adonai, Adonai.
“
‘Merciful and kind, am I
“
‘I am slow to anger, overflowing with love and truth.
“
‘I show love for thousands of generations,
“
‘I forgive sin and rebellion,
“
‘But I do not forgive those who are guilty.
“
‘I remember the sins of the parents,
“
‘And I will punish the children and grandchildren
“
‘Up to the third and fourth generation.’”
(v5-7).
Adonai
promises miracles for Moshe and the Israelites, including the removal of other
tribes.
Adonai
commands additional mitzot for Israelites, including: abstaining from practising the religion of,
or forming treaties with, the other tribes;
abstinence from idol worship;
observing Pesach; providing
first-born males to Adonai; observing
Shabbat; observing Shavuot and
Sukkot; separating a goat from the milk
of the goat’s mor (mother).
“(Moshe)
stayed on the mountain for forty days and forty nights without eating or
drinking. Adonai wrote the words of the
Ten Commandments on the two tablets of stone.”
(v28).
“(Moshe)
came down from Mount Sinai with the two tablets of the Ten Commandments. As (Moshe) descended from the mountain, he
did not realize that his face was glowing because Adonai had spoken to him.
“When
Aaron and all the Israelites saw that the face of (Moshe) was glowing with a
brilliant light, they were afraid to approach him.
“(Moshe)
called them, and when Aaron and the community leaders came to him, (Moshe)
spoke to them.
“Afterwards
all the Iraelites came, and (Moshe) relayed the instruction Adonai had given
him on Mount Sinai.
“When
(Moshe) finished speaking with them, he placed a veil over his face.
“Wheneve
(Moshe) went to speak with Adonai, he would remove the veil until he was ready
to leave. Then he would go out and speak
to the Israelites, and tell them what he had been commanded. The Israelites could see that the face of
(Moshe) was glowing brilliantly. (Moshe)
would then replace the veil over his face until he once again went in to speak
to Adonai.” (v29-35).
--
Is
there any intrinsic, telepathic, metaphysical, esoteric, and/or any additional
connexion between the instructions to construct the Mishkan and the formation
of the golden calf; between the
instructions given to Moshe and Aaron’s thought to construct an altar for the
golden calf; between the sacrifices that
Adonai commands, and the sacrifices that the Israelites make to the golden
calf; between the inferred necessity for
the Mishkan and the Israelites’ urging to form an idol to worship?
What
characteristic of human nature is intrinsically revealed through the Israelites’
solicitation to form the golden calf;
what is the nature of the apparent need for an object of worship, and
why is there such impatience?
Is
there a difference between Aaron’s explanation to Moshe and the initial
description regarding the formation of the golden calf? At this stage, what is the nature of the
leadership of Aaron directly amongst the Israelites; and what is the nature of his relationship
with Moshe?
What
are some explanations regarding the nature of Moshe’s advocacy towards Adonai, on
behalf of the Israelites? Is Adonai
actually persuaded by Moshe’s pleading or does all of this proceed according to
the Will of Adonai? Does Adonai actually
have a “temper” that must be quelled, or a “mind” that can be changed; or are these simply projected
personifications attempting to explain apparent lapses of logic within the
sequence of events and phenomena within the Universe? And if it is simply projection, from where
within the nature of humanity, and perhaps the individual ego, does such projection
originate? Are we simply puppets with a
façade of self-perceived “free will;”
and if so, what purpose does the illusion of free will serve? Amidst the apparent mutual exclusivity, which
is the illusion: “free will” or
“omnipotence”?
What
is the esoteric, allegorical, and metaphysical significance of Mount Sinai?
How
does Moshe’s vision of Adonai compare and contrast with Arjuna’s vision of Sri
Krishna?
Moshe
communes with Adonai, on Mount Sinai, for 40 days and nights without food or
water; what esoteric and transformative
powers exist within fasting; what
duration does the conversation between Arjuna and Sri Krishna consume? How does this compare with the 40 days and
nights of fasting that Jesus experiences, as well as the fasting of the Prophet
Muhammad, and that of the Buddha beneath the Bodhi tree before reaching
Enlightenment?
Is
there intentionality within the earthly irony of dark material being formed
through an increased exposure to light?
--
Bhagavad
Gita
Chapter
3
Arjuna
communicates apparent contradiction between the teaching of knowledge being
better than action and the command to wage violent war.
Sri
Krishna explains jnana yoga as the contemplative path of spiritual wisdom; and karma yoga as the active path of selfless
service.
Sri
Krishna explains that complete renunciation is an illusion; some form of action is required in life.
Being
still whilst maintaining thoughts of sensual pleasure is different from
spiritual aspiration.
Sri
Krishna advocates selfless action.
Sri
Krishna references the devas.
Brahman
is present in every act of selfless service.
“What the outstanding person does, others will try
to do. The standards such people create
will be followed by the whole world.”
(v21)
“The
ignorant work for their own profit, Arjuna;
the wise work for the welfare of the world, without thought for
themselves.” (v25)
Ego
deludes people into thinking people are the cause of action.
Sri
Krishna proclaims doctrine of striving in one’s own Dharma rather than that of
another.
Selfish
desire, from rajas, leads people to selfish deeds.
“Fight
with all your strength, Arjuna!
Controlling your senses, conquer your enemy, the destroyer of knowledge
and realization.” (v41)
“The
senses are higher than the body, the mind higher than the senses; above the mind is the intellect, and above
the intellect is the Atman.” (v42)
“Thus,
knowing that which is supreme, let the Atman rule the ego. Use your mighty arms to slay the fierce enemy
that is selfish desire.” (v43)
--
Bhagavad Gita
Chapter 3
“O Krishna, you have said that
knowledge is greater than action; why
then do (You) ask me to wage this terrible war?
“You advice seems
inconsistent. Give me one path to follow
to the supreme (benevolence).” (v1-2).
“At the beginning of time I
declared two paths for the pure heart:
jnana yoga, the contemplative path of spiritual wisdom, and karma yoga,
the active path of selfless service.”
(v3).
“He who shirks action does not
attain freedom; no one can gain
perfection by abstaining from work.
“Indeed, there is no one who
rests for even an instant; every creature is driven to action by his own
nature.” (v4-5).
“Those who abstain from action
while allowing the mind to dwell on sensual pleasure cannot be called sincere
spiritual aspirants.
“But they excel who control their
senses through the mind, using them for selfless service.” (v6-7).
“Fulfill all your duties; action is better than inaction. Even to maintain your body, Arjuna, you are
obliged to act.
“Selfish action imprisons the
world. Act selflessly, without any
thought of personal profit.” (v8-9).
“Living creatures are nourished
by food, and food is nourished by rain;
rain itself is the water of life, which comes from selfless worship and
service.” (v14).
“But those who (Realise) the Self
are always satisfied. Having found the
source of joy and fulfilment, they no longer (search for) happiness from the
external world.
“They have nothing to gain or
lose by any action; neither people nor
things can affect their security.”
(v17-18).
“Strive constantly to serve the
welfare of the world; by devotion to
selfless work one attains the supreme goal of life.” (v19).
“What the outstanding person dos,
others will try to do. The standards
such people create will be followed by the whole world.” (v21).
“All actions are performed by the
gunas of prakriti. Deluded by his
identification with the ego, a person thinks, ‘I am the doer.’
“But the illumined man or woman
understands the domain of the gunas and is not attached. Such people know that the gunas interact with
each other; they do not claim to be the
doer.” (27-28).
“Those who live in accordance
with these divine laws without complaining, firmly established in faith, are
released from karma.
“Those who violate these laws,
criticizing and complaining, are utterly deluded, and are the cause of their
own suffering.” (v31-32).
“It is better to strive in one’s
own (Dharma) than to succeed in the (Dharma) of another. Nothing is ever lost in following one’s own
(Dharma), but competition in another’s (Dharma) breeds fear and
insecurity.” (v35).
“Selfish desire is found in the
senses, mind, and intellect, misleading them and burying the understanding in
delusion.
“Fight with all your strength,
Arjuna! Controlling your senses, conquer
your enemy, the destroyer of knowledge and (Realisation).” (v41).
“The senses are higher than the
body, the mind higher than the senses;
above the mind is the intellect, and above the intellect is the Atman.
“Thus, knowing that which is
supreme, let the Atman rule the ego. Use
your mighty arms to slay the fierce enemy that is selfish desire.” (v43-43).
--
Discussion
Questions From Chapters 3 – 4
Even
amidst Sri Krishna’s response, at the end of the Bhagavad Gita, Sri Krishna
commands Arjuna to fight in the battle.
Should this be understood literally as being a conduit of violence, or
is this better understood as waging a spiritual confrontation against one’s own
selfishness (as is also explained within the Bhagavad Gita)? What does this actually look like within the
temporal realm (what specific, tangible actions does Sri Krishna command Arjuna
to perform)? How does the command for
Arjuna to, “utilise his mighty arms to sleigh the fierce enemy of selfish
desire,” coincide with the command (in Chapter 6, Verse 11), for Arjuna to find
a quiet place, sit, and meditate? How
does this compare with the teaching of “Jihad” within Islam and the Koran; and how does this compare with Israel’s
“wrestling with God”?
What
is the distinction between Sri Krishna and Brahman? With the understanding of Brahman as the
Ultimate Reality that exists beyond existence, how is Sri Krishna to be
perceived? Is Sri Krishna much like an Angel,
as described within the Avrahamic traditions?
Within
the 4th chapter, Sri Krishna seems to identify himself as
Brahman; is this an accurate
interpretation of the text? Amidst the
understanding of Brahman existing beyond existence, and simultaneously existing
within all beings, is Sri Krishna simply communicating that experience of
ultimate Unity with Brahman, rather than purporting himself to be the
encapsulation of Brahman? If so, what
are the nuances and implications of this (considering that the “Ultimate Truth”
and “Spirit of God” exists identically the same within each individual)? How does this compare with the belief of the
Trinity within Christianity (and the proclamations of Jesus being directly
derived from, and/or the personification of, Brahman)? And does Jesus’ explicit and intrinsic
teachings of all people equally being derived from (and/or the personification
of) Brahman compare with these beliefs?
What are the distinctions of “incarnation,” “derivation,” “descendence,”
and “personification,” with respect to Brahman?
Do any of these suggest complete encapsulation?
Within
the 4th chapter, Sri Krishna essentially explains that the wise are
absolved from the consequences of the wise’s respective actions. Beyond a tacit or effective permission to
commit transgressions against others, how can this concept of equanimity and
progression beyond Karma be increasingly, tangibly understood?
With
an offering of wisdom exceeding a material offering, how does a proficient
understanding of this translate into the contemporary practise of charity,
tzedakah, zakat, and the beggar’s bowl?
--
Discussion
Questions From Chapters 3 – 4
What is the metaphysical nature
of the teaching within Verse 14, describing the connexion between creatures,
food, rain, life, and worship and service?
What are the implications of the
teachings regarding the gunas upon the concept of free will (amidst the
illusion of the ego)? Is the personal
ego simply a semblance (an illusion) of individuality, amidst the many infinite
influences that shape the thoughts, words, and actions of an individual? What does an individual actually “control,”
other than perhaps simply just the thought of an individual’s control (and that
even being provided by thoughts and influences from others)? Thus, what is the actual nature, purpose, and
function of the ego (or the individual perception of self), and what is the
nature of the infinite phenomena that influence the perception of the ego and
the individual self?
How does adhering to one’s own
Dharma compare with the Torah’s abstaining from coveting one’s neighbour’s
house? How do both of these compare and
contrast with the additional teachings of equanimity and loving the stranger as
1 loves 1’s self?
What is the difference between
the “mind” and the “intellect”?
Is “the enemy,” as described
throughout the Bhagavad Gita, the opposing men on the battlefield, abstract
notions of unrighteousness, and/or 1’s own self (and unrighteousness), and/or a
combination of any of these 3, and/or additionally? How is one to appropriately acknowledge,
confront, and overcome “the enemy”?
What is the tangible experience
of remembering a previous birth, and how does this differ from recalling
memories from one’s current life, from meditational experiences, from dreams,
from stories from others, and/or from what may be understood as telepathic
communications?
How does the description within
Verses 7 – 8 differ from any and all other forms of manifestation of Brahman
within this temporal Realm?
Can the distinction between
action and inaction also be understood as the intentional manifestation of
righteous behaviour, and simply behaving in a selfish manner that has 0
redeeming value?
Does the notion of Reincarnation,
and previous lives, exist substantially as a means of working to explain why
presumably innocent people experience inexplicable suffering? Is the notion of innocence, itself, an
illusion, as the life of each individual necessarily depends upon consuming
resources that effectively deters the expansion of life of others? Also, can the experience of “severe” suffering
be considered as “graduate level” living for those who substantially solve the
ordinary challenges of life and experience excessive ease otherwise? Can such “severe” suffering be considered as
gifts, from which such individuals are able to share profound lessons with
others?
--
Digha
Nikaya
Maha
Paranibbana Suttanta
Chapter
1
“Thus
have I heard. The Exalted One was once
dwelling in Rajagaha, on the hill called the Vulture’s Peak. Now at that time Ajatasattu, the son of the
queen-consort of the Videha clan, the king of Magadha, had made up his mind to
attack the Vajjians; and he said to
himself, ‘I will strike at these Vajjians, mighty and powerful though they be,
I will root out these Vajjians, I will destroy these Vajjians, I will bring these
Vajjians to utter ruin!” (v1).
Ajatasattu
commands his Brahmin consul to approach the Buddha.
The
Buddha communicates blessings towards the Vajjians.
“So
long, Ananda, as the Vajjians meet together in concord, and rise in concord—so
long as they enact nothing not already established, abrogate nothing that has
been already enacted, and act in accordance with the ancient institutions of
the Vajjians, as established in former days—so long as they honour and esteem
and revere and support the Vajjian elders, and hold it a point of duty to
hearken to their words—so long as no women or girls belonging to their clans
are detained among them by force or abduction—so long as they honour and esteem
and revere and support the Vajjian shrines in town or country, and allow not
the proper offerings and rites, as formerly given and performed, to fall into
desuetude—so long as the rightful protection, defence, and support shall be
fully provided for the Arahants among them, so that Arahants from a distance
may enter the realm, and the Arahants therein may live at ease—so long may the
Vajjians be expected not to decline, but to prosper.” (v4).
The
Brahmin Vassakara acknowledges the Buddha’s consultation and returns to
Ajatasattu.
The
Buddha bids Ananda to summon the members of the Sangha together.
The
Buddha teaches 7 precepts to the Sangha:
1.) regularly gathering
together; 2.) gathering in concord; 3.)
abiding by the rules of the Sangha without inventions; 4.)
honouring elders of the Sangha;
5.) abstaining from falling to
craving for existence; 6.) delighting in solitude; and, 7.)
training own minds in self-possession.
The
Buddha teaches 7 additional precepts.
“So
long as the brethren shall not engage in or be fond of, or be connected with
business—so long as the brethren shall not be in the habit of, or be fond of,
or be partakers in idle talk—so long as the brethren shall not be addicted to,
or be fond of, or indulge in slothfulness—so long as the brethren shall not
frequent, or be fond of, or indulge in society—so long as the brethren shall
neither have, nor fall under the influence of, wrong desires—so long as the
brethren shall not become the friends, companions, or intimates of
evil-doers—so long as the brethren shall not come to a stop on their way (to
Nirvana in Arahantship) because they have attained to any lesser thing—so long
may the brethren be expected not to decline, but to prosper.” (v7).
“So
long as the brethren shall be full of faith, modest in heart, afraid of wrong
doing, full of learning, strong in energy, active in mind, and full of
wisdom—so long may the brethren be expected not to decline, but to
prosper.” (v8).
“So
long as the brethren shall exercise themselves in the sevenfold higher wisdom,
that is to say, in mental activity, search after truth, energy, joy, peace,
earnest contemplation, and equanimity of mind—so long may the brethren be
expected not to decline, but to prosper.”
(v9).
“So
long as the brethren shall exercise themselves in the realization of the ideas
of the impermanency of all phenomena, bodily or mental, the absence in them of
any abiding principle of any ‘soul,’ of corruption, of the danger of wrong
thoughts, of the necessity of getting rid of them, or purity of heart, of
Nirvana—so long may the brethren be expected not to decline, but to
prosper.” (v10).
“So
long as the brethren shall persevere in kindness of action, speech, and thought
towards their fellow disciples, both in public and in private—so long as they
shall divide without partiality, and share in common with their upright
companions, all such things as they receive in accordance with the just
provisions of the Order, down even to the mere contents of a begging-bowl—so
long as the brethren shall live among the saints in the practice, both in
public and in private, of those virtues which (unbroken, intact, unspotted,
unblemished) are productive of freedom, and praised by the wise; which are untarnished (by the desire of
future life, or by the belief in the efficacy of outward acts); and which are conducive to concentration of
heart—so long as the brethren shall live among the saints, cherishing, both in
public and in private, that noble and saving insight which leads to the
complete destruction of the sorrow of him who acts according to it—so long may
the brethren be expected not to decline, but to prosper.” (v11).
The
Buddha teaches contemplation and intelligence abstaining from Intoxications of
Sensuality, Becoming, Delusion, and Ignorance.
The
Buddha and Ananda travel to Ambalatthika and Nalanda, expounding the Dharma.
Sariputta
severely praises the Buddha, and the Buddha challenges such praise.
The
Buddha and Ananda travel to Pataligama.
“And
the Exalted One robed himself, took his bowl and other things, went with the
brethren to the rest-house, washed his feet, entered the hall, and took his
seat against the centre pillar, with this face towards the east. And the brethren also, after washing their
feet, entered the hall, and took their seats round the Exalted One, against the
western wall, and facing the east. And
the Pataligama disciples too, after washing their feet, entered the hall, and
took their seats opposite the Exalted One, against the eastern wall, and facing
towards the west.” (v22).
The
Buddha describes a 5 step process of descension for a wrong-doer: poverty from sloth; receiving an unfavourable reputation; entering kingdoms shy and confused; becoming anxious upon death; and being reborn in an unhappy state.
The
Buddha describes a 5 step process for the righteous: attainment of wealth; positive reputation; entering kingdoms with confidence; dying without anxiety; being reborn in a happy state.
Sunidha
and Vassakara, ministers of Magadha, begin to build a fortress to defend
against the Vajjians.
The
Buddha witnesses fairies visiting the site of construction of the fortress.
Sunidha
and Vassakara visit the Buddha and provide a meal.
“But
the Exalted One went on to the river.
And at that time the river Ganges was brimful and overflowing; and wishing to cross to the opposite bank, some
began to seek for boats, some for rafts of wood, whilst some made rafts of
basket-work. Then the Exalted One as
instantaneously as a strong man would stretch forth his arm, or draw it back
again when he had stretched it forth, vanished from this side of the river, and
stood on the further bank with the company of the brethren.” (v33).
--
What
is the nature of the Buddha’s interaction with the contemporary political
affairs of the lands wherein he resides?
What are examples of appropriate consultation and blessings, and what is
excessive allegiance? Amidst the
practise of equanimity, how beholden does the Buddha, and the members of his
Sangha, become to those who provide shelter and provisions to the Buddha, and
his Sangha? Are there any examples of
kings or rulers vying directly against the Buddha because of perceived
consultation and/or favour the Buddha provides to a rival king?
How
do the precepts that the Buddha teaches within the first chapter of the Maha
Parinibbana Suttanta, compare with the prohibitions that the Buddha teaches
within the first Sutta of Volume 1 of the Digha Nikaya? How do these precepts compare with the 5
basic prohibitions?
If
the first 7 precepts that the Buddha describes ensure the continuation and
prosperity of the Sangha, of what additional benefit is adherence to the
additional 7 precepts that the Buddha teaches?
How
does the intrinsic nature, context, and detail of the Buddha’s doctrine within
this Sutta, compare with the conveyance of the 10 Commandments and mitzvot from
Moshe to the Israelites (particularly considering economic cooperation amongst
respective members)? How does this
doctrine also compare with the directions that Jesus provides to his disciples? And how does this doctrine compare with the
comprehensive directions for livelihood that Muhammad teaches to the Umma?
What
is the nature of “Faith” within Buddhism, amidst the significant emphasis upon
thought and transcendental logical processing?
How
do the processes and dynamics of etiquette and hospitality, described within
this sutta, compare with the etiquette and the hospitality that Avraham
provides to the visitors from Adonai?
The
Buddha describes the receiving of tremendous wealth as a result of righteous
deeds; how does this teaching compare with
the Koranic teachings regarding believers entering Heaven amidst the Day of
Judgment? How does this compare with the
equanimity and indifference that is taught within the Bhagavad Gita? And how do Jesus’s teachings compare with
each of these?
After
admonishing previous solicitations to perform special feats, why does the
Buddha perform the miracle of travelling instantaneously across the Ganges
river?
--
Gospels
Mark
13
Jesus
describes the approaching destruction of the Temple, the End of Days, false
Messiahs, and the emergence of the Moshiach.
--
Gospels
Mark
14
Chief
Priests and scribes plot to capture Jesus.
A
woman pours expensive ointment upon Jesus’ head; the disciples rebuke her; and Jesus champions her.
Judas
Iscariot plots to betray Jesus.
Jesus
sends 2 of his disciples to prepare for the Pesach Seder.
Jesus
prophesies the betrayal of 1 of his disciples.
Jesus
breaks the bread and offers the wine, offering it as his body and body,
respectively.
Jesus
prophesies the fleeing of his disciples, including Peter’s 3 denials before the
cock crows.
Jesus
prays on 3 occasions and his disciples fall asleep on 3 occasions.
Judas
betrays Jesus with a kiss.
The
Chief Priests, elders, and scribes have difficult bringing forth honest
witnesses.
Jesus
proclaims himself as the Moshiach, and he is condemned.
Peter
denies Jesus 3 times, the cock crows, and Peter weeps.
--
Gospels
Mark 14
“It was now two days before the
Passover and the feast of Unleavened Bread.
And the chief preists and the scribes were seeking how to arrest him by
stealth, and kill him; for they said,
‘Not during the feast, lest there be a tumult of people.’” (v1-2).
A woman anoints Jesus’s head with
oil.
“And (Truly), I say to you,
wherever the gospel is preached in the whole world, what she has done will be
told in memory of her.” (v9).
“Then Judas Iscariot, who was one
of the twelve, went to the chief priests in order to betray him to them. And when they heard it they were glad, and
promised to give him money. And he
sought an opportunity to betray him.”
(v10-11).
Jesus has his disciples prepare
the Pesach Seder.
“And when it was evening he came
with the twelve. And as they were at
table eating, Jesus said, ‘Truly, I say to you, one of you will betray me, one
who is eating with me.’” (v17-18).
“And as they were eating, he took
bread, and blessed, and broke it, and gave it to them, and said, ‘Take; this is my body.’ And he took a up, and when he had given
thanks he gave it to them, and they all drank of it. And he said to them, ‘This is my blood of the
covenant, which is poured out for many.
Truly, I say to you, I shall not drink again of the fruit of the vine
until that day when I drink it new in the (Sovereignty) of God.’” (v22-25).
Jesus proclaims the eventual
fleeing of his disciples; Peter
protests; Jesus mentions the cock
crowing twice, and Peter denying Jesus on 3 occasions.
“And they went to a place which
was called Gethsemane; and he said to
his disciples, ‘Sit here, while I pray.’”
(v32).
Jesus asks for the tribulation to
pass; and his disciples are asleep when
he returns on 3 occasions.
“And immediately, while he was
still speaking, Judas came, one of the twelve, and with him a crowd with swords
and clubs, from the chief priests and the scribes and the elders.” (v43).
Judas betrays Jesus with a kiss.
“And they led Jesus to the high
priest; and all the chief priests and
the elders and the scribes were assembled.”
(v53).
The leaders put Jesus on trial,
and false witnesses testify.
“And the high priest stood up in
the midst, and asked Jesus, ‘Have you no answer to make? What is it that these men testify against
you?’ But he was silent and made no
answer. Again the high priest asked him,
‘Are you the Christ, the Son of the Blessed?’
And Jesus said, ‘I am; and you
will see the Son of man seated at the right hand of Power, and coming with the
clouds of heaven.’ And the high priest
tore his garments, and said, ‘Why do we still need witnesses? You have heard his blasphemy. What is your decision?’ And they all condemned him as deserving
death.” (v60-64).
Peter denies Jesus on 3 occasions
and the cock crows.
--
Gospels
Mark 13
Jesus describes the eventual
destruction of the Temple.
“And Jesus began to say to them,
‘Take heed that no one leads you stray.
Many will come in my name, saying, ‘I am he!’ and they will lead many astray. And when you hear of wars and rumors of ward,
do not be alarmed; this must take place,
but the end is not yet. For nation will
rise against nation, and kingdom against kingdom; there will be earthquakes in various places,
there will be famines; this is but the
beginning of the birth-pangs.
“But take heed to
yourselves; for they will deliver you up
to councils; and you will be beaten in
synagogues; and you will stand before
governors and kings for my sake, to bear testimony before them. And the gospel must first be preached to all
nations. And when they bring you to
trial and deliver you up, do not be anxious beforehand what you are to
say; but say whatever is given you in
that hour, for it is not you who speak, but the Holy Spirit. And brother will deliver up brother to death,
and the father his child, and children will rise against parents and have them
put to death; and you will be hated by
all for my name’s sake. But he who
endures to the end will be saved.’”
(v5-13).
“From the fig tree learn its
lesson: as soon as its branch becomes
tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking
place, you know that he is near, at the very gates. Truly, I say to you
--
Discussion
Questions From Chapters 11 – 13
What
is the lesson of the “empty fig tree”?
How is Jesus “duped” by the fig tree and why does he become so enraged
so as to curse the fig tree into eventually withering? What does the fig tree do to actually deserve
such consequences (what is the “sin” of the fig tree)? Does this episode actually reveal some
fallacy and hubris within Jesus: in that
he is first “tricked” into thinking there is fruit on the fig tree, and then
second, that he becomes enveloped within his own “egoistic” pride after being
“tricked,” that he inflicts his anger back upon the tree? What lessons can be derived regarding how we
should react when similarly experiencing transgression (how does this compare
with the teachings from the Buddhist Dhammapada regarding the abstinence from
holding grudges against others for our own respective experiences of
suffering)? And how is this scenario
explained within belief of Jesus being the personification of God, and thus
maintaining perfect, omniscient knowledge?
Is
there any relevance and/or significance within the notion of even Caesar’s
likeness belonging to God, as well?
The
3 successive challenges provided from Jesus’s contemporaries provide 3 very
strong doctrines: “Rendering unto
Caesar,” “All are like Angels,” “Loving God, and Loving neighbour,” amidst the
question of authority, the parable of the transgressive tenants, and the
example of the poor widow. How does this
comparatively concise sequence of teachings compare with other extended
passages within the Gospels, regarding what may be considered as foundational,
fundamental teachings of Jesus; how does
tenets compare with the fortitude of the Sermon on the Mount?
Beyond
the principle of the widow giving out of her poverty, what may be some
additional metaphysical significance regarding the generosity of the widow
(particularly considering the abstinence from transgressions that the widow
presumably maintains, and that additional individuals historically commit
amidst the accumulation of material wealth)?
How does this coincide with Jesus’ additional teaching regarding the
rich man and the passing of the camel through the “Eye of the Needle”?
Is
there any irony and/or intentionality that Jesus specifically utilises the
example of the fig tree (and being able to anticipate the change of seasons)
soon after the description of Jesus being “tricked” by the fig tree?
--
Discussion
Questions From Chapters 14 – 16
What
is the significance of the woman pouring the ointment over Jesus? Why is her story told?
Does
Judas receive a bad rap? Whilst his
betrayal may be self-centred, how else can the story of Jesus’ sacrifice be
manifested? If Jesus is aware of his
betrayal, why does Jesus abstain from taking any preventative measures?
Why
does Pilate refer to Jesus as the “King of the Jews”? This seems to be rather inflammatory,
considering his standing political arrangements with the leaders of the Jewish
community who deny this proclamation.
Why
does Simon of Cyrene carry Jesus’ cross?
Whilst
this may be distinct from the fundamental doctrine within Jesus’ teachings, how
does Jesus’ teaching within the end of the Gospel of Mark compare with the
commands provided by other Prophets;
particularly, how does this doctrine of “going out unto the whole of
Creation…” compare with the teaching with the Bhagavad Gita of “selecting a
clean spot…”? Further, it seems that
there is a considerable aversion and stigmitisation, even amongst Christians,
regarding many of the actions hat Jesus commands for his disciples. How are these commands to be understood
within our contemporary context?
--
Discussion Questions From
Chapters 11 – 13
Amidst all the proclamations
regarding who Jesus is, and the Divinity that exists within Jesus, why do the events
transpire in the manner described? And
the question exists regarding Krishna, Moshe, the Buddha, and Muhammad (PBUH),
as well; what prevents a Prophet of
Deus, or even perhaps simply Deus alone, from simply manifesting Universal
Peace and prosperity (and alleviating suffering) throughout existence, rather
than simply continuing the apparent cyclical process of pleasure and pain
throughout countless generations? Why
does the illusion of pain and pleasure exist, period? Amidst the experience of the existence of
such, does this necessitate a certain purposefulness and reason within pain and
pleasure (and particularly pain)? What
would life look like without pain? What
would life look like without pleasure?
What would life look like without any temporal necessities such as
breathing, eating, and additionally?
Does this form of life already exist and is simply difficult to evidence
and/or cultivate amidst such illusions and perceived necessities? If so, what may be the symbiosis between such
a “etheReal” (or celestial) life and this temporal life?
Why does Jesus curse the fig tree
when it is other than the season for figs?
Why does Jesus arrive to proclaim
his eventual return?
Amidst Jesus’s description of the
Apocalypse, and the coming of the Age, there is the consideration: does such a proclamation influence believers
to behave in a manner that precipitates such atrocities and devastation? What relevance exists within the notion of a
“respite before the despot”: that,
instead of anticipating the emergence of an anti-Christ and war between
nations, simply learning how to establish intermediate Peace amongst nations
and waiting for the subsequent stages of Heaven on Earth to be manifest?
Amidst the historic progression
of Christianity within humanity, what are the implications regarding the notion
of many of the kings and governors actually being Christians, as well? What social and spiritual dynamic does this
establish amongst Christians, and amongst additional religious traditions? How is the nature of “Prophetic Voice”
affected by conventional success?
How do Jesus’s proclamations
compare with the teachings of the Buddha regarding the propensity of members of
the Sangha to also become Tathagatas and Buddhas? How does this balance with the blessing and
the curse, provided by Moshe; as well as
the description of Al Yom Qayimah (the Day of Judgment), within the Koran? How do these teachings (and particularly
Jesus’s description of the interaction between his disciples and authorities)
compare with the Bhagavad Gita’s instructions for both adhering to conventional
constructs of genealogically determined castes, and with the simultaneous
instructions for leading a spiritual, meditative life of alTruism and
equanimity?
What relevance exists within the
notion of the Holy Spirit being the cause of all words, irregardless of the
circumstances?
What is the nature of the
apparent irony of Jesus specifically referencing the ability to tell the season
by the fig tree, soon after Jesus attempts to reap from a fig out of season?
How is the notion of “this
generation” to be appropriately understood, within the reference that Jesus
makes (regarding all Jesus’s Prophesies coming to pass before the end of that
generation, with that generation presumably existing a hundred generations ago,
or so? Is Jesus making a statement
regarding perhaps the nature of a “transtemporal” generation, existing beyond
the understood confines of the lifecycles of humanity? Are there sentient beings of Jesus’s
generation who continue to exist within this temporal Realm? Do all of these events indeed actually
already take place? Or how else might
this be explained?
--
Discussion Questions From
Chapters 14 – 16
Amidst Jesus’s proclamation of
his betrayal and demise, there is the consideration: is it possible to have such benevolent and
compassionate teachings as, “Love thy enemy,” without having the coinciding
betrayal and crucifixion? How do the respective
examples of Avraham, Moshe, the Buddha, and Muhammad (PBUH) compare with this?
How do Jesus’s final words
compare with the instructions from the Bhagavad Gita? How does this compare with the teachings that
the Buddha provides? And how does this
compare with additional, respective examples of Moshe, Avraham, Muhammad (PBUH),
and additionally?
--
Koran
Sura
22: Al Hajj (The Pilgrimage)
“O
people, keep your duty to your Lord;
surely the shock of the Hour is a grievous thing.
“The
day you see it, every woman giving suck will forget her suckling and every
pregnant one will lay down her burden, and thou wilt see men as drunken, yet
they will notbe drunken, but the chastisement of Allah will be severe.” (v1-2).
“And
among men is he who disputes about Allah without knowledge, and follows every
rebellious devil—
“For
him it is written that whoever takes him for a friend, he will lead him astray
and conduct him to the chastisement of the burning Fire.” (v3-4).
“O
People, if you are in doubt about the Resurrection, then surely We created you
from dust, then from a small life-germ, then from a clot, then from a lump of
flesh, complete in make and incomplete, that We may make clear to you. And We cause what We please to remain in the
wombs till an appointed time, then We bring you forth as babies, then that you
may attain your maturity. And of you is
he who is caused to die, and of you is he who is brought back to the worst part
of life, so that after knowledge he knows nothing. And thou seest the earth barren, but when We
send down thereon water, it stirs and swells and brings forth a beautiful
growth of every kind.” (v5).
“That
is because Allah, (Allah) is the Truth, and (Allah) gives life to the dead, and
(Allah) is Possessor of power over all things.”
(v6).
“And
the Hour is coming, there is no doubt about it;
and Allah will raise up those who are in the graves.” (v7).
“And
among men is he who serves Allah, standing on the verge, so that if good
befalls him he is satisfied therewith, but if a trial afflicts him he turns
back headlong. He loses this world and
the Hereafter. That is a manifest
loss.” (v11).
“He
calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil
associate!” (v13).
“Seest
thou not that to Allah makes submission whoever is in the heavens and whoever
is in the earth, and the sun and the moon and the stars, and the mountains and
the trees, and the animals and many of the people? And many there are to whom chastisement is
due. And he whom Allah abases, none can
give him honour. Surely Allah does what
(Allah) pleases.” (v18).
Consequences
are described for wrongdoers.
“Those
who disbelieve and hinder men from Allah’s way and from the Sacred Mosque,
which We have made equally for all men, for the dweller therein and the
visitor. And whoever inclines therein to
wrong, unjustly, We shall make him taste of painful chastisement.” (v25).
“And
when We pointed to Abraham the place of the House, saying: Associate naught with Me, and purify My House
for those who make circuits and stand to pray and bow and prostrate themselves.
“And
proclaim to men the Pilgrimage: they
will come to the on foot and on every lean camel, coming from every remote
path:
“That
they may witness benefits provided for them, and mention the name of Allah on
appointed days over what (Allah) has given them of the cattle quadrupeds; then eat of them and feed the distressed one,
the needy.
“Then
let them accomplish their needful acts of cleansing, and let them fulfill their
vows and go round the Ancient House.
“That
shall be so. And whoever respects the
sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you,
except that which is recited to you, so shun the filth of the idols and shun
false words.” (v26-30).
“And
for every nation We appointed acts of devotion that they might mention the name
of Allah on what (Allah) has given them of the cattle quadrupeds. So your God is One God, therefore to (Allah)
should you submit. And give good news to
the humble.” (v34).
“Whose
hearts tremble when Allah is mentioned, and who are patient in their
afflictions, and who keep up prayer, and spend of what We have given
them.” (v35).
“Permission
to fight si given to those on whom war is made, because they are
oppressed. And surely Allah is Able to
assist them—
“Those
who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by
others, cloisters, and churches, and synagogues, and mosques in which Allah’s
name is much remembered, would have been pulled down. And surely Allah will help him who helps
(Allah). Surely Allah is Strong,
Mighty.” (v40).
“Those
who, if We establish them in the land, will keep up prayer and pay the
poor-rate and enjoin good and forbid evil.
And Allah’s is the end of affairs.”
(v41).
There
is the description of defiance to previous Prophets.
“Say: O people, I am only a plain warner to
you.” (v49).
“So
those who believe and do good, for them is forgiveness and an honourable
sustenance.” (v50).
“And
We never sent a messenger or a prophet before thee but when he desired, the
devil made a suggestion respecting his desire;
but Allah annuls that which the devil casts, then dos Allah establish
(Allah’s) messages. And Allah is
Knowing, Wise—
“That
(Allah) may make what the devil casts a trial for those in whose hearts is a
disease and the hard-hearted. And surely
the wrongdoers are in severe opposition.
“And
that those who have been given knowledge may know that it is the Truth from thy
Lord, so they should believe in it that their hearts may be lowly before
(Allah). And surely Allah is the Guide
of those who believe, into a right path.”
(v52-54).
“And
those who disbelieve will not cease to be in doubt concerning it, until the
Hour overtakes them suddenly, or there comes to them the chastisement of a
destructive day.
“The
(Sovereignty) on that day is Allah’s.
(Allah) will judge between them.
So those who believe and do good will be in Gardens of bliss.” (v55-56).
“And
those who flee in Allah’s way and are then slain or die, Allah will certainly
grant them a goodly sustenance. And
surely Allah is the Best of providers.
“Allah
will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing,
Forbearing.” (v58-59).
“That
is so. And whoever retaliates with the
like of that with which he is afflicted and he is oppressed, Allah will
certainly help him. Surely Allah is
Pardoning, Forgiving.” (v60).
“That
is because Allah causes the night to enter into the day and causes the day to
enter into the night, and because Allah is Hearing, Seeing.” (v61).
“That
is because Allah is the Truth, and that which they call upon besides
(Allah)—that is the falsehood, and because Allah—(Allah) is the High, the
Great.
“Seest
thou not that Allah sends down water from the cloud, then the earth becomes
green? Surely Allah is Knower of
subtleties, Aware.
“To
(Allah) belongs whatever is in the heavens and whatever is in the earth. And surely Allah—(Allah) is the
Self-Sufficient, the Praised.” (v62-64).
“To
every nation We appointed acts of devotion, which they observe, so let them not
dispute with thee in the matter, and call to thy Lord. Surely thou art on a right guidance.
“And
if they contend with thee, say: Allah
best knows what you do.
“Allah
will judge between you on the day of Resurrection respecting that in which you
differ.” (v67-69).
“Allah
chooses messengers from angels and from men.
Surely Allah is Hearing, Seeing.”
(v75).
“And
strive hard for Allah with due striving.
(Allah) has chosen you and has not laid upon you any hardship in
religion—the faith of your father Abraham.
(Allah) named you Muslims before and in this, that the Messenger may be
a bearer of witness to you, and you may be bearers of witness to you, and you
may be bearers of witness to the people;
so keep up prayer and pay the poor-rate and hold fast to Allah. (Allah) is your Protector; excellent the Protector and excellent the
Helper!” (v78).
--
When
reading the Koran, are there any physical procedures that are to be adhered, such
as prostrations or recitations made aloud, when specifically indicated within,
or amidst, the text of the Koran?
How
does the tumult of the Hour, described within the Koran, compare with the
devastation that Jesus foretells, within the Gospels (particularly considering
similar references to women who are “giving suck” to babies)? How do both of these compare to the blessing
and the curse told by Moshe? And how do
these compare with the respective teachings of reincarnation provided from both
Hinduism and Buddhism?
How
does the doctrine of resurrection, within Islam, compare and contrast with the
respective doctrines within Judaism and Christianity, as well as the respective
and distinct doctrines of reincarnation within Hinduism and Buddhism?
How
does the Koranic teaching, regarding the unrighteous associating with those who
cause harm to such individuals, compare with the teaching from the Bhagavad
Gita regarding the prohibition from sharing the wisdom of the Bhagavad Gita
with those who are unworthy of such? How
does this compare with Adonai’s command to Moshe for the Israelites to abstain
from making treaties with the foreign nations whom Adonai is removing from
Eretz Israel?
Amidst
the notion of all elements intrinsically prostrating to Allah, as described
within Verse 18, does this include all people, as well (even amidst the text
that seems to negate such a perception)?
If so, is there any legitimacy within the consideration of the
transgressions of disbelievers necessarily being manifested through the
omnipotent Will of Allah? And if
otherwise, what is the nature of the distinction between the power of Allah to
control the Sun, Moon, Stars, Earth, and nature, yet there existing some
preclusion that enables an unrighteous individual, through “free will,” to
willingly commit such transgressions?
Does
the description within Verse 25, regarding the Sacred Masjid being created
equally for all men, indeed apply to “all men,” or to simply all Muslims?
How
does the Hajj compare with the travels of the Israelites through the
wilderness, and to Jesus travelling to Jerusalem with his disciples, and the
Buddha travelling around India with Ananda, visiting the Sangha? How does the Sacred Masjid compare with Mount
Sinai?
What
are the geopolitical implications regarding the reference to “every nation,”
made within Verse 34, particularly those nations that are otherwise explicitly
unbeknownst to the respective temporal civilisation proclaiming such
Universality? Is this meant to be
literally understood, or esoterically understood? And if esoterically understood, does this
prompt the believer to be dutiful and humble in evidencing the belief in Allah
within other nations that may abstain from explicitly, and literally, proclaim
the name of “Allah”? How does this
compare with the “other disciples” that Jesus proclaims? And in a similar manner, how are the tribes
of Israel to be reconciled with the heterogeneous nature of Jews amidst the
“casting out” from Eretz Israel, and the emergence of the Jewish Diaspora?
Rather
than a condoning of retaliatory violence, can the “just war” be understood as
permission to challenge and ultimately undue oppressive conventional rule? What relevance does the teaching, from the
Torah, have regarding Adonai alleviating the enemy from before the Israelites
(believers) and delivering the Israelites (believers) into the Promised
Land? And how does this compare with the
respective teachings provided by Sri Krishna, as well as the Buddha?
How
does the Koranic teaching regarding forgiveness, within Verse 50, compare with
the teaching, from the Bhagavad Gita, regarding: “holding the Self by means of the Self”?
Is
it accurate to discern that the Koran dissuades believers from passing judgment
over disbelievers, yet permits believers to directly challenge transgressions
that are caused by any person (perhaps equating such transgressions as
disbelief, in and of itself)?
How
do the trials provided from the devil, described in Verse 53, compare with
Jesus’s parable regarding the seeds upon the path being shriveled by the Sun or
choked by weeds, representing the cares of the World? How do these also compare with the
Intoxications that the Buddha describes, the rajasic nature that is described
within the Bhagavad Gita, and the susceptibility (within Judaism) towards
practising the idolatrous religious of the foreign tribes?
How
might the teaching within Verse 61, regarding the “light of day,” be compared
to the example of the glow upon Moshe’s face when returning from Mount Sinai?
What
is the distinction, and the implications therein, between the messengers chosen
from angels compared with the messengers chosen from men?
How
does the teaching within Verse 78, regarding the abstinence of hardship of
religion, compare to Moshe’s departing teaching to the Israelites describing
the mitzvot being of the Earth, rather than some unattainable Heavenly pursuit?
--
May Love, Peace, And Blessings Of
The Highest Authority We Respectively Recognise, Known By Many Names, Including
God, El Shaddai, Eloheinu, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma,
Karma, Tao, Gud, Dieu, Deus, Dios, Dominus, Jah, Jehovah, Allah, Ahura Mazda, Vaya
Guru, The Divine, Infinity, Logic, Wakan Tanka, And Additionally Be Upon The
Rishis, Moshe, The Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak,
Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato,
Aristotle, Black Elk, Martin Luther, Gandhi, Bob Marley, The Respective
Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa, The Earth,
Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
..
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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