अΣO אن冬宮
Our Guiding
Holy Scripture Passages And Commentary
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
You
have the right to work, but never to the fruit of work. You should never engage in action for the
sake of reward, nor should you long for inaction.
Perform
work in this world, Arjuna, as a man established within himself—without selfish
attachments, and alike in success and defeat.
For yoga is perfect evenness of mind.
Bhagavad Gita 2:47 –
48
अΣO אن冬宮 Comment: We provide our services because we have the
responsibility and the calling to do so.
We abstain from expecting direct compensation or other rewards for doing
so. This is how we fulfil our life’s
purpose. And we progress knowing that this
is what we are supposed to do.
(Search
for) refuge in the attitude of detachment and you will amass the wealth of
spiritual awareness. Those who are
motivated only by desire for the fruits of action are miserable, for they are
constantly anxious about the results of what they do.
When
consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things
go well or ill. Therefore, devote
yourself to the disciplines of yoga, for yoga is skill in action.
Bhagavad Gita 2:49 –
50
अΣO אن冬宮 Comment: We are uninterested in becoming materially
rich. We release ourselves from the
plight of material pursuits with the Faith and belief that we are eventually
provided accordingly. Jesus also teaches
this similar principle of God knowing our needs better than we do, and
providing for us accordingly. We find
that when we simply concentrate on fulfilling our purpose, serving others,
alleviating Dukka, performing Tikkun Olam, and genuinely loving others, we
intrinsically enhance the wellbeing within our respective selves as well; and this includes being provided with
material sustenance to continue do such service.
When
your mind has overcome the confusion of duality, you will attain the state of
holy indifference to things you hear and things you have heard.
When
you are unmoved by the confusion of ideas and your mind is completely united in
deep Samadhi, you will attain the state of perfect yoga.
Bhagavad Gita 2:52 –
53
अΣO אن冬宮 Comment: The Bhagavad Gita elsewhere describes the
importance to transcend the affinity towards pleasure and the aversion towards
pain: to consider the ethical merit and
benefit of an action and to manifest such benevolence irregardless of how
challenging such actions are. The Buddha
also emphasises the significance of balance and moderation within such
actions: to abstain from extreme
excesses and extreme austerities within this process. Prayer and meditation (Samadhi) help us to
concentrate and better perceive how to reduce the harm we previously cause and
to enhance the wellbeing that is generated from our actions. We provide facilities for meditation,
Samadhi, Yoga, Davening, Salat, Prayers, and additional religious practises.
They
live in wisdom who see themselves in all and all in them, who have renounced
every selfish desire and sense craving tormenting the heart.
Neither
agitated by grief nor hankering after pleasure, they live free from lust and
fear and anger. Established in
meditation, they are (Truly) wise.
Fettered
no more by selfish attachments, they are neither elated by (benevolent) fortune
nor depressed by bad. Such are the
seers.
Bhagavad Gita 2:55 –
57
अΣO אن冬宮 Comment: We recognise that we are interconnected
with all beings and life; and that our
wellbeing is intrinsically connected with, and dependent upon, the wellbeing of
all beings and life. We each exist
within the Ultimate Singularity of the Universe that is known by many names,
including “God.” And we believe that the
essence of this Ultimate Singularity (that may be referred to as “Atman,” and
the “Spirit of God”) exists synonymously and equally within each of us; within all beings and life, and even
phenomena and circumstances. And when we
are proficiently aware of this existence, we better recognise this essence
within others; we better perceive, and
love, others as ourselves. We are also
increasingly assured, confident, and comforted, understanding the inevitability
and infinite constancy of our proximity and confluence with this essence and
Ultimate Singularity. This enables us to
calmly respond to challenges, and continually concentrate upon enhancing
wellbeing.
They
are forever free who renounce all selfish desires and break away from the
ego-cage of “I,” “me,” and “mine” to be united with the Lord.
This
is the supreme state. Attain to this,
and pass from death to immortality.
Bhagavad Gita 2:71 –
72
अΣO אن冬宮 Comment: When we think beyond our own respective
selves, and our own self-centred tendencies, we enhance our experience of
harmony within the Universe; we
intrinsically behave collectively and successfully, attaining further
transcendence. Through our अΣO אن冬宮, we continually
consider the wellbeing of others, within our immediate physical area, as well
as throughout the Earth and the Universe;
and we consider our existence within this Ultimate Singularity. The service we provide, from sharing meals,
events, and classes, to hosting travellers and maintaining interplanetary
communications, we cultivate an awareness beyond our respective individual
selves, and the connexion therein.
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.
He
who shirks action does not attain freedom;
no one can gain perfection by abstaining from work.
Indeed,
there is no one who rests even an instant;
every creature is driven to action by his own nature.
Those
who abstain from action while allowing the mind to dwell on sensual pleasure
cannot be called spiritual aspirants.
But
they excel who control their senses through the mind, using them for selfless
service.
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.
Bhagavad Gita 3:3 –
9
अΣO אن冬宮 Comment: When considering the potential, eventual
harm that can result from even the simplest and most basic actions within life,
it can be discouraging to do anything in life.
Eating a fallen apple from the ground to simply sustain 1’s life
effectively prevents another being from consuming that apple and gaining the
nutrients from the fruit; or at the very
least, prevents the apple from decomposing into the ground and providing
fertilisation to additional plant life and the environment. Thus, the pursuit of perfection can be very
paralysing: worrying about such
eventualities of harm. However, we are
taught that action is inevitable within this experience of life, and the
significant consideration is how we can discipline our actions to cultivate
increasing benevolence, compassion, and wellbeing within the Universe. We can take the energy provided from the
apple to heal other beings, and to plant and cultivate additional seeds to grow
into additional trees that provide additional apples to additional beings. The Koran teaches us the esoteric purpose
that the apple itself serves in providing us with such nutrients to facilitate
such growth. So during this process, we
strive to maintain balance and discipline within our thoughts, words, and
actions, being mindful to continually benefit others.
At
the beginning, mankind and the obligation of selfless service were created
together.
“Through
selfless service, you will always be fruitful and find the fulfilment of your
desires”: this is the promise of the
Creator.
Bhagavad Gita 3:10
अΣO אن冬宮 Comment: When we are genuinely fulfilling our
mitzvot to heal others, the Universe works within harmony of our actions,
supporting our service as well as our material needs in providing such
service. There also emerges a deep,
profound serenity within ourselves, with the knowledge that we are fulfilling
our esoteric and Divine purpose within this life and Universe. This is the Peace and Love that comes with
such service.
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.
Bhagavad Gita 3:14
अΣO אن冬宮 Comment: There is an esoteric, metaphysical
connexion between material sustenance and spiritual fulfilment. It seems to be a mathematical equation that
humanity has yet to discern; an arrangement
that exists beyond the intuition of “quid pro quo.” Yet, when we are within increasing harmony
with the Universe and the natural elements, environment, and life that exists
herein, we are increasingly aware of the mechanics of this esoteric
metaphysics. From the rain dances
performed for the cultivation of crops amidst the lands of the Navajo and
Lakotah, to the rain retreats that facilitate the cultivation of Samadhi
amongst the Tathagatas of the Indian subcontinent, there is a symbiosis that
perpetuates both material and spiritual life.
Every
selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. (Brahman) is present in every act of service.
All
life turns on this law, O Arjuna.
Whoever violates it, indulging his senses for his own pleasure and
ignoring the needs of others, has wasted his life.
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.
Bhagavad Gita 3:15 –
18
अΣO אن冬宮 Comment: There is the consideration that “love” is
cultivating the Spirit of God within another being. Thus, when we perform an act of love, we are
enhancing the Presence and experience of God within the Universe. Our अΣO אن冬宮
is an endeavour through which we are able to share love with each other,
particularly across traditional, religious, ethnic, cultural, linguistic, and
additional divides. This provides us
with joy and fulfilment.
Strive
constantly to serve the welfare of the world;
by devotion to selfless work one attains the supreme goal of life.
Do
your work with the welfare of others always in mind. It was by such work that Janaka attained
perfection; others, too, have followed
this path.
Bhagavad Gita 3:19 –
20
अΣO אن冬宮 Comment: Our hospitality is a means through which we
serve the welfare of the world. We
provide genuine and attentive care without being exceedingly subservient. Amidst our protocols for modesty, we invite
people to be comfortable, and to become involved (as people are respectively
amenable). We establish a social and
spiritual environment that is welcoming to all people and traditions. The restrictions in the sustenance that we
offer (particularly pertaining to certain types of food, beverages, and
intoxicants) are maintained with the consideration of welcoming family members
and friends whose traditions strictly prohibit such items. We strive to minimise the offense we cause to
our kindred, whilst maximising the breadth of the individuals and traditions
that we welcome into our अΣO אن冬宮.
What
the outstanding person does, others will try to do. The standards such people create will be
followed by the whole world.
Bhagavad Gita 3:21
अΣO אن冬宮 Comment: Our methodology of “leadership” is to simply
set an example that inspires others. We
abstain from intimidating through the imposition or threat of violence; we abstain from bribing through the offer of
material riches; we abstain from
enticing through offer of sensual gratification. We even strive to abstain from imposing
commands upon others. The Tao Te Ching
teaches us that a wise governor allows space for the autonomy of others, and
the ability for others to awaken and cultivate the very righteousness that the
governor practises and intends. We
believe that, ultimately, inspiration is the most powerful and enduring form of
leadership; and that this is
accomplished by simply living by the principles in which we believe.
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.
Bhagavad Gita 3:42 –
43
अΣO אن冬宮 Comment: The worst enemy that each of us has is our
own respective selfishness. Yet, it is
our very self-interestedness that enables us to sustain ourselves within the
materiality of this Universe. So, as we
strive to maintain a proficient balance amidst our material sustenance and our
spiritual striving, it is helpful to be aware of this hierarchy of influence
within our thinking, communication, and actions. Being continually aware of a purpose that is
greater than our own respective being, this exactly enhances of very experience
of being.
What
is action and what is inaction? This
question has confused the greatest sages.
I will give you the secret of action, with which you can free yourself
from bondage.
The
(True) nature of action is difficult to grasp.
You must understand what is action and what is inaction, and what kind
of action should be avoided.
The
wise see that there is action in the midst of inaction and inaction in the
midst of action. Their consciousness is
unified, and every act is done with complete awareness.
The
awakened sages call a person wise when all his undertakings are free from
anxiety about results; all his selfish
desires have been consumed in the fire of knowledge.
The
wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results
of their action; even while acting, they
(actually) do nothing at all.
Free
from expectations and from all sense of possession, with mind and body firmly
controlled by the Self, they do not incur sin by the performance of physical
action.
They
live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in
success and failure and content with whatever comes to them.
They
are free, without selfish attachments;
their minds are fixed in knowledge.
They perform all work in the spirit of service, and their karma is
dissolved.
The
process of offering is Brahman; that
which is offered is Brahman. Brahman
offers the sacrifice in the fire of Brahman.
Brahman is attained by those who see Brahman in every action.
Bhagavad Gita 4:16 –
24
अΣO אن冬宮 Comment: When Jesus is approached by a community who
solicits him to join in stoning an adulteress, he essentially remains still and
seated on the ground. His refusal to
join in stoning the woman may be considered as “inaction.” Yet this inspiring example of understanding
and forgiveness convinces the rest of the community to behave similarly, and
the woman is able to live. Thus, by
refusing to act, Jesus encourages the rest of the community to do likewise: this is action within inaction. When many people are engaged within an
activity, it can be easy to join in that activity as well. Thus, whilst 1 is actually conducting some
form of activity, that individual may be less mindful or intentional regarding
what that individual is actually doing:
this is inaction within action.
Yet, there is also the consideration regarding how much control we each
actually have within our actions: that
we each are simply self-aware abstractions respectively based within material
bodies that respond to stimuli that are provided from throughout the Universe,
including beyond our respective self-aware abstractions. Whilst the notion of individuality and
control may seem reassuring and evidenced through the responsiveness of our
respective material bodies, there is also the consideration that we each are
simply the unique confluence of our respective influences. There is an absence of anything that
ultimately originates within our abstractions, or that ultimately concludes within
our abstractions. Even the Buddha seems
to posit that Nirvana extends beyond the existence of the individual, and thus
may be considered as the very purpose (and thus the ultimate origin of, and
ultimate destination of) each individual.
So with such self-awareness, we may consider how much we actually
control (or “act”) within the responsiveness of our respective material
bodies. It seems that ultimately, “free
will” and “Omnipotence” are mutually exclusive:
that 1 is an illusion and the other is the Ultimate Reality. Thus, there is the consideration of our
“inaction” amidst the “actions” of our respective material bodies. Yet, there remains the experience of our
respective self-aware abstractions: our
egos, and our seeming individuality.
Thus, it seems appropriate to consider why our respective self-aware
abstractions seem to exist within the Universe;
what is the purpose. There are
teachings from the Koran, Christian dogma (concerning “Original Sin”), and
additional sources that explain that our respective self-aware abstractions are
essentially “on trial,” with our decisions being ultimately judged and awarded
accordingly. The Jewish doctrine of
“Tikkun Olam,” the Buddha’s 4-Fold Truth regarding Dukkha and Nirvana, and
additional sources explain (arguably within a coinciding manner) that the
purpose of our respective self-aware abstractions is enhance the experience of
each other’s respective self-aware abstraction.
Our अΣO אن冬宮 is established to
facilitate this process. We advocate
each other to simply be aware of each other; from this awareness, to be considerate; from this consideration, to be in
harmony; and from this harmony, to
fulfil the respective obligations that we each are provided within our
respective traditions. Through this
service, we transcend beyond the duality of “the other,” and recognise that it
is all us; and that it is all God.
Some
aspirants offer material sacrifices to the (angels). Others offer selfless service as sacrifice in
the fire of Brahman.
Some
renounce all enjoyment of the senses, sacrificing them in the fire of sense
restraint. Others partake of sense
objects but offer them in service through the fire of the senses.
Some
offer the workings of the senses and the vital forces through the fire of
self-control, kindled in the path of knowledge.
Some
offer wealth; others offer sense
restraint and suffering. Some take vows
and offer knowledge and study of the scriptures; and some make the offering of meditation.
Some
offer the forces of vitality, regulating their inhalation and exhalation, and
thus gain control over these forces.
Others
offer the forces of vitality through restrain of their senses. All these understand the meaning of service
and will be cleansed of their impurities.
True
sustenance is in service, and through it a man or woman reaches the eternal
Brahman. But those who do not (search)
to serve are without a home in this world.
Arjuna, how can they be at home in any world to come?
These
offerings are born of work, and each guides mankind along a path to
Brahman. Understanding this, you will
attain liberation.
The
offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual wisdom.
Bhagavad Gita 4:25 –
33
अΣO אن冬宮 Comment: There are different ways in which we each
provide service to humanity and the Universe.
Some are gardners, some are sewers, some are engineers, some are academicians, and some are
organisers. We each have a different
calling, and we each have different skills and proficiencies. Coincidingly, we each have something to
teach, and we each have something to learn.
And through our अΣO אن冬宮,
we offer courses to each other that are taught by each other. We encourage each other to share the benefits
of our respective wisdom, as well as the enthusiasm of our respective studies; we celebrate the profundity within the
learning that we each already achieve, as well as the humility within the
learning that we each have yet to achieve.
Approach
someone who has (Realised) the purpose of life and question him with reverence
and devotion; he will instruct you in
this wisdom.
Once
you attain it, you will never again be deluded.
You will see all creatures in the Self, and all in (Me).
Bhagavad Gita 4:34 –
35
अΣO אن冬宮 Comment: Many of our traditions strenuously
emphasise the necessity of a spiritual teacher:
someone from whom to receive guidance within our respective spiritual
practises. Many of our traditions also
emphasise that we each may have numerous spiritual teachers during the course
of our lives. Within our अΣO אن冬宮, we also emphasise the opportunities
to learn from every individuals whom we encounter within life. We also emphasise the lessons that a
spiritual teacher gains when receiving a student.
Both
renunciation of action and the selfless performance of action lead to the
supreme goal. But the path of action is
better than renunciation.
Those
who have attained perfect renunciation are free from any sense of duality; they are unaffected by likes and dislikes,
Arjuna, and are free from the bondage of self-will.
The
immature think that knowledge and action are different, but the wise see them
as the same. The person who is
established in one path will attain the rewards of both.
The
goal of knowledge and the goal of service are the same; those who fail to see this are blind.
Perfect
renunciation is difficult to attain without performing action. But the wise, following the path of selfless
service, quickly reach Brahman.
Those
who follow the path of service, who have completely purified themselves and
conquered their senses and self-will, see the Self in all creatures and are
untouched by any action they perform.
Those
who know this (Truth), whose consciousness is unified, think always, “I am not
the doer.”
While
seeing or hearing, touching or smelling;
eating, moving about, or sleeping;
breathing or speaking, letting go or holding on, even opening or closing
the eyes, they understand that these are only the movements of the senses among
sense objects.
Bhagavad Gita 5:3 –
9
अΣO אن冬宮 Comment: The Buddha and additional Prophets also
proclaim the symmetry between knowledge and action. We believe that attaining the knowledge of
righteousness is essential; and that
applying such righteousness within our daily actions is quintessential. We strive to maintain such symmetry amidst
our thoughts, words, and deeds. Within
the education and programmes provided through our अΣO אن冬宮,
we share understandings and examples, with each other, regarding how such
righteousness can be implemented within the comprehensive set of activities
within our respective lives: our
respective relationships, occupations, diets, recreation, and additional
activities. And again, we abstain from
being dogmatically hierarchal in doing so;
we work diligently to allow our respective personal examples to inspire
such righteousness.
Those
who possess this wisdom have equal regard for all. They see the same Self in a spiritual
aspirant and an outcaste, in an elephant, a cow, and a dog.
Such
people have mastered life. With even
mind they rest in Brahman, who is perfect and is everywhere the same.
They
are not elated by (benevolent) fortune nor depressed by bad. With mind established in Brahman, they are
free from delusion.
Not
dependent on any external support, they (Realise) the joy of spiritual
awareness. With consciousness unified
through meditation, they live in abiding joy.
Pleasures
conceived in the world of the senses have a beginning and an end and give birth
to misery, Arjuna. The wise do not look
for happiness in them.
But
those who overcome the impulses of lust and anger which arise in the body are
made whole and live in joy.
They
find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (Nirvana)
in Brahman.
Healed
of their sins and conflicts, working for the (benefit) of all beings, the holy
sages attain (Nirvana) in Brahman.
Free
from anger and selfish desire, unified in mind, those who follow the path of
yoga and (Realise) the Self are established forever in that supreme state.
Closing
their eyes, steadying their breathing, and focusing their attention on the
center of spiritual consciousness,
The
wise master their senses, mind, and intellect through meditation. (Self-Realisation) is their only goal. Freed from selfish desire, fear, and anger,
they live in freedom always.
Knowing
(Me) as the friends of all creatures, the Lord of the universe, the end of all
offerings and all spiritual disciplines, they attain eternal peace.
Bhagavad Gita 5:18 –
29
अΣO אن冬宮 Comment: Equanimity is a significant quality within
our cooperation. Amidst our Realisation
of the Spirit of God that exists within each of us, it is incumbent upon us to
approach each other with a similar provision of fundamental respect and love. Yet amidst this, it is also appropriate for
us to be able to recognise and respect our differences. It is unnecessary for us to be exactly the
same in every temporal characteristic.
There are benefits within our differences. Loving each other as ourselves also involves
loving each other as we are.
It
is not those who lack energy or refrain from action, but those who work without
expectation of reward who attain the goal of meditation. Theirs is (True) renunciation.
Therefore,
Arjuna, you should understand that renunciation and the performance of selfless
service are the same. Those who cannot
renounce attachment to the results of their work are far from the path.
For
aspirants who want to climb the mountain of spiritual awareness, the path is selfless
work; for those who have ascended to
yoga the path is stillness and peace.
When
a person has freed himself from attachment to the results of work, and from
desires for the enjoyment of sense objects, he ascends to the unitive state.
Reshape
yourself through the power of your will;
never let yourself be degraded by self-will. The will is the only friend of the Self, and
the will is the only enemy of the Self.
To
those who have conquered themselves, the will is a friend. But it is the enemy of those who have not
found the Self within them.
The
supreme Reality stands revealed in the consciousness of those who have
conquered themselves. They live in
peace, alike in cold and heat, pleasure and pain, praise and blame.
They
are completely fulfilled by spiritual wisdom and (Self-Realisation). Having conquered their senses, they have
climbed to the summit of human consciousness.
To such people a clod of dirt, a stone, and gold are the same.
They
are equally disposed to family, enemies, and friends, to those who support them
and those who are hostile, to the (benevolent) and the evil alike. Because they are impartial, they rise to
great heights.
Those
who aspire to the state of yoga should (search for) the Self in inner solitude
through meditation. With body and mind
controlled they should constantly practice one-pointedness, free from
expectations and attachment to material possessions.
Select
a clean spot, neither too high nor too low, and seat yourself firmly on a
cloth, a deerskin, and kusha grass.
Then,
once seated, strive to still your thoughts.
Make your mind one-pointed in meditation, and your heart will be
purified.
Hold
your body, head, and neck firmly in a straight line, and keep your eyes from
wandering.
With
all fears dissolved in the peace of the Self and all desires dedicated to
Brahman, controlling the mind and fixing it on (Me), sit in meditation with
(Me) as your only goal.
With
senses and mind constantly controlled through meditation, united with the Self
within, an aspirant attains (Nirvana), the state of abiding joy and peace in
(Me).
Arjuna,
those who eat too much or eat too little, who sleep too much or sleep too
little, will not succeed in meditation.
But
those who are temperate in eating and sleeping, work and recreation, will come to
the end of sorrow through meditation.
Through
constant effort they learn to withdraw the mind from selfish cravings and
absorb it in the Self. Thus they attain
the state of union.
When
meditation is mastered, the mind is unwavering like the flame of a lamp in a
windless place.
In
the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an
aspirant knows the joy and peace of complete fulfilment.
Having
attained that abiding joy beyond the senses, revealed in the stilled mind, he
never swerves from the eternal (Truth).
He
desires nothing else, and cannot be shaken by the heaviest burden of sorrow.
The
practice of meditation frees one from all affliction. This is the path of yoga. Follow it with determination and sustained
enthusiasm.
Renouncing
wholeheartedly all selfish desires and expectations, use your will to control
the senses.
Little
by little, through patience and repeated effort, the mind will become stilled
in the Self.
Wherever
the mind wanders, restless and diffuse in its search for satisfaction without,
lead it within; train it to rest in the
Self.
Abiding
joy comes to those who still the mind.
Freeing themselves from the taint of self-will, with their consciousness
unified, they become one with Brahman.
The
infinite joy of touching Brahman is easily attained by those who are free from
the burden of evil and established within themselves.
They
see the Self in every creature and all creation in the Self. With consciousness unified through meditation,
they see everything with an equal eye.
I
am ever present to those who have (Realised) (Me) in every creature. Seeing all life as (My) manifestation, they
are never separated from (Me). They
worship (Me) in the hearts of all, and all their actions proceed from
(Me). Wherever they may live, they abide
in (Me).
When
a person responds to the joys and sorrows of others as if they were his own, he
has attained the highest state of spiritual union.
Bhagavad Gita 6:1 –
32
अΣO אن冬宮 Comment: Our अΣO אن冬宮
is a manifestation of our respective and collective beliefs and
principles. Through our अΣO אن冬宮, we are able to practise these
beliefs in principles in an immediate, practical, and communal manner. Accordingly, we provide a tranquil
environment for Davening, Salat, Samadhi, Yoga, and similarly additional
practices. We also include these beliefs
and principles in the manner in which we operate our café, provide
accommodations for travellers, facilitate community classes, host religious
observances, and conduct the comprehensive functions of our अΣO אن冬宮.
We also accommodate all benevolent walks of life: from families with children, to ascetic
nomads. We celebrate our families,
including the holding of marriage ceremonies, birth ceremonies, funerals, rites
of passage, and additional traditional practises. We also support the principle of renunciation
and provide alms for those of us who rely upon the ancient custom of the
“beggar’s bowl,” and benevolent contributions provided from householders. When applying our “equal eyes,” we recognise
that our principles of righteousness are equally applicable to all of us,
including our respective family members and friends who are near and dear to
us; thus, as is prescribed by the Torah,
we apply 1 rule towards all, by which each being is equally considered. Yet, we also recognise the unique
responsibilities, obligations, and loyalties to our respective family members
and friends who are closest to us and increasingly rely upon us. When establishing a friendship with another
individual, part of the nature of that friendship is relying upon each
other. We recognise the duty we have in
abiding by this nature of friendship.
Similarly, when we are respectively married and bear children, we each
have a duty to provide for, and nurture, those family members. Thus, we (rather than anyone else) have the
highest responsibility for caring for those who are closest to us. And this responsibility very much extends
towards the whole of all beings, and the Universe, as we each tend to the
respective circles that respectively surround us. Within this balance, moderation is
essential. All beings possess an equal element
of the Divine, and the equal merit and value to experience a proficient degree
of wellbeing within this Universe. We
each have a responsibility to facilitate this experience of wellbeing for all
beings. Thus, we are obligated to
abstain from hoarding material or spiritual riches exclusively for our
respective families and friends;
instead, we are obligated to maintain parity and balance of material and
spiritual provisions, so that all beings who maintain a genuine need receive
such provisions. Our अΣO אن冬宮 is an endeavour and a location that
provides such parity and balance.
Meditation
is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation,
Arjuna!
Even
among those who meditate, that man or woman who worships (Me) with perfect
faith, completely absorbed in (Me), is the most firmly established in yoga.
Bhagavad Gita 6:46 –
47
अΣO אن冬宮 Comment: We cultivate quietude within our अΣO אن冬宮.
We value silence and the ability to commune with the journey that is
facilitated therein. We strive to
continually maintain a “quiet space” wherein an individual can cultivate such
Samadhi.
I
look upon all creatures equally; none
are less dear to (Me) and none more dear.
But those who worship (Me) with love live in (Me), and I come to life in
them.
Even
a sinner become holy when he worships (Me) alone with firm resolve. Quickly his soul conforms to (Dharma) and he
attains to boundless peace.
Never
forget this, Arjuna: no one who is
devoted to (Me) will ever come to harm.
All
those who take refuge in (Me), whatever their birth, race, sex, or caste, will
attain the supreme goal; this
(Realisation) can be attained even by those whom society scorns.
Kings
and sages too (search for) this goal with devotion. Therefore, having been born in this transient
and forlorn world, give all your love to (Me).
Fill
your mind with (Me); love (Me); serve (Me);
worship (Me) always. (Searching
for) (Me) in your heart, you will at last be united with (Me).
Bhagavad Gita 9:29 –
34
अΣO אن冬宮 Comment: We recognise that each individual
experiences suffering. The weight of the
pampered CEO born with a sizeable trust fund is as severe and burdensome as the
weight of the war-torn, orphaned amputee without food. Both individuals deserve compassion and
comfort. And we each have the
responsibility in providing both to both.
Indeed, we understand that our respective suffering is
interconnected; that there is purpose to
this; and that alleviating our own
respective suffering involves alleviating all of our respective suffering. Amidst this ultimate equanimity, we believe
that eventually our respective suffering is alleviated as we each are
ultimately united with the Ultimate Reality of God. Within this process, we strive to look beyond
our temporal differences, to recognise the momentum of this path within each
other, and to help each other along the way.
Discrimination,
wisdom, understanding, forgiveness, (Truth), self-control, and peace of
mind; pleasure and pain, birth and
death, fear and courage, honor and infamy;
Nonviolence,
charity, equanimity, contentment, and perseverance in spiritual disciplines—all
the different qualities found in living creatures have their source in (Me).
Bhagavad Gita 10:4 –
5
अΣO אن冬宮 Comment: We champion commonly-held principles of
righteousness throughout humanity and
the Universe. This includes the Welt
Ethos, the Golden Rule, the Noble 4-Fold Truth, the Noble 8-Fold Path, the ‘10
Commandments,’ the 6 Pillars, the Beatitudes, and additional doctrine. We also recognise that rather than
substantially contradicting each other, these respective doctrines simply
emphasise different aspects of the same principles of righteousness. We strive to abstain from causing offense,
whilst we respectively, genuinely adhere to the respective doctrines and
principles within our respective traditions.
I
am the source from which all creatures evolve.
The wise remember this and worship (Me) with loving devotion.
Their
thoughts are all absorbed in (Me), and all their vitality flows to (Me). Teaching one another, talking about (Me)
always, they are happy and fulfilled.
To
those steadfast in love and devotion I give spiritual wisdom, so that they may
come to (Me).
Out
of compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom
and dispel all darkness from their lives.
Bhagavad Gita 10:10
– 11
अΣO אن冬宮 Comment: We strive for wisdom within our thoughts,
words, and deeds. This includes a
strengthened awareness of the Ultimate Authority that we respectively
recognise, as well as the continual cultivation of Atman through our thoughts,
words, and deeds.
Those
who set their hearts on (Me) and worship (Me) with unfailing devotion and faith
are more established in yoga.
As
for those who (search for) the transcendental Reality, without name, without
form, contemplating the Unmanifested, beyond the reach of thought and of
feeling,
With
their senses subdued and mind serene and striving for the (benefit) of all
beings, they too will verily come unto (Me).
Yet
hazardous and slow is the path to the Unrevealed, difficult for physical man to
tread.
But
they for whom I am the supreme goal, who do all work renouncing self for (Me)
and meditate on (Me) with single-hearted devotion,
These
I will rescue from the fragment’s cycle of birth of death, for their
consciousness has entered into (Me).
Bhagavad Gita 12:2 –
7
अΣO אن冬宮 Comment: We are dedicated to the work of our अΣO אن冬宮, and we are continually inspired by
our experiences that are gleaned through this work. Our work requires a considerable amount of
Faith in God and the Universe, and within the benevolence of strangers. Yet, we find that as we increase the honesty
within our work, this sincerity and Truthfulness is increasingly recognised by
others, and others respond to this by becoming increasingly involved within our
work. We also find that 1 of the ways in
which to maintain such honesty is through genuine modesty within our
behaviour: modesty within our
interaction with people, as well as modesty within our interaction with nature
and the material benefits that are provided to us. And this modesty can be difficult to
continually maintain; yet we know that
our work fulfils our purpose within this life and Universe, and this
continually rejuvenates us.
Still
your mind in (Me), still your intellect in (Me), and without doubt you will be
united with (Me) forever.
If
you cannot still your mind in (Me), learn to do so through the regular practice
of meditation.
If
you lack the will for such self-discipline, engage yourself in (My) work, for
selfless service can lead you at last to complete fulfilment.
If
you are unable to do even this, surrender yourself to (Me), disciplining
yourself and renouncing the results of all your actions.
Better
indeed is knowledge than mechanical practice.
Better than knowledge is meditation.
But better still is surrender of attachment to results, because there
follows immediate peace.
Bhagavad Gita 12:8 –
12
अΣO אن冬宮 Comment: We are aware that there are many ways
through which to pray to God, and to carry out the work of God: prayer, meditation, service, and alTruistic
work. And we recognise that everyone,
within every occupation, provides some benefit to others, and thus conducts
such “prayer” and “work.” It is also
appropriate for us to be continually mindful of our work, and to abstain from
regressing into a thoughtless routine of simply satisfying comparatively superficial
gestures that appear as righteousness.
When we release our self-involved expectations of receiving rewards from
our service, we are better able to concentrate upon the efficacy of that
service and those beings for whom the service is being performed. And whilst we may each have different levels
of knowledge and skill within different types of service, Martin Luther King II
teaches that we all have the capacity to serve and the strength to love.
That
one I love who is incapable of ill will, who is friendly and
compassionate. Living beyond the reach
of I and mine and of pleasure and pain,
Patient,
contented, self-controlled, firm in faith, with all his heart and all his mind
given to (Me)—with such a one I am in love.
Not
agitating the world or by it agitated, he stands above the sway of elation,
competition, and fear: he is my beloved.
He
is detached, pure, efficient, impartial, never anxious, selfless in all his
undertakings; he is my devotee, very
dear to (Me).
He
is dear to (Me) who runs not after the pleasant or away from the painful,
grieves not, lusts not, but lets things come and go as they happen.
That
devotee who looks upon friend and foe with equal regard, who is not buoyed up
by praise nor cast down by blame, alike in heat and cold, pleasure and pain,
free from selfish attachments,
The
same in honor and dishonour, quiet, ever full, in harmony everywhere, firm in
faith—such a one is dear to (Me).
Those
who meditate upon this immortal (Dharma) as I have declared it, full of faith
and (searching for) (Me) as life’s supreme goal, are (Truly) (My) devotees, and
(My) love for them is very great.
Bhagavad Gita 12:13
– 20
अΣO אن冬宮 Comment: We strive to live up to these
characteristics of humility and righteousness.
When we have genuine Love and Peace within ourselves, we are able to positively
reconcile favourable and challenging circumstances. Whilst the notion of “detachment” and
“indifference” (also taught by the Buddha) may seem cold and calculated for
those of us who are raised outside the immediate culture of such traditions,
these principles communicate a profound balance of compassion and understanding
that remains steady through severe challenges and influences. Rather than being “uncaring,” it is a matter
of being “unaffected,” so that we may know exactly how to provide the best care
for others within any given circumstance.
We strive to instil within our अΣO אن冬宮
a spiritual and social environment of such compassion and understanding.
Those
who know (Truly) are free from pride and deceit. They are gentle, forgiving, upright, and
pure, devoted to their spiritual teacher, filled with inner strength, and self-controlled.
Detached
from sense objects and self-will, they have learned the painful lesson of
separate birth and suffering, old age, disease, and death.
From
from selfish attachment, they do not get compulsively entangled even in home
and family. They are even-minded through
(benevolent) fortune and bad.
Their
devotion to (Me) is undivided. Enjoying
solitude and not following the crowd, they (search for) only (Me).
This
is (True) knowledge, to (search for) the Self as the (True) end of wisdom
always. To (search for) anything else is
ignorance.
Bhagavad Gita 13:7 –
11
अΣO אن冬宮 Comment: We strive for humility before God. And we strive for honesty and integrity
within our actions, words, and thoughts.
We have different teachers from each other, yet we are able to recognise
strong and esoteric synonymity within much of these teachings. We strive to cultivate Love and Peace amongst
our respective families, friends, and communities. And we establish our अΣO אن冬宮
as a safe venue through which our families, friends, and communities can better
know and interact with each other; to
build increased harmony and prosperity throughout our respective homes and
villages.
I
will tell you of the wisdom that lead to immortality: the beginningless Brahman, which can be
called neither being nor nonbeing.
It
dwells in all, in every hand and foot and head, in every mouth and eye and ear
in the universe.
Without
senses (Itself), (It) shines through the functioning of the senses. Completely independent, (It) supports all
things. Beyond the gunas, (It) enjoys
their play.
It
is both near and far, both within and without every creature; (It) moves and is unmoving.
In
(Its) subtlety (It) is beyond comprehension.
It is indivisible, yet appears divided in separate creatures. Know (It) to be the creator, the preserver,
and the destroyer.
Dwelling
in every heart, (It) is beyond darkness.
It is called the light of lights, the object and goal of knowledge, and
knowledge itself.
Bhagavad Gita 13:12
– 17
अΣO אن冬宮 Comment: We recognise that the Spirit of God exists
equally within all beings. And this
commonality necessitates that we each are a part of the Ultimate Unity of the
Universe and God. And whilst it can be
extremely difficult to fathom and evidence this intrinsic connexion, when we
are increasingly reconciled with each other, this unity acquires a miraculous
and transformative power. Through our अΣO אن冬宮, we plant seeds of this
reconciliation, with examples and lessons of compassion, contrition, and
forgiveness. This is our process of
Atonement. In Hebrew, this is called
Teshuvah; in Arabic, this is called
Jihad; in Christianity, this is called
Penitence; within Buddhism, this is
called Loving Kindness (or Abiding Karma);
and within Hinduism, this is part of Seva.
He
alone sees (Truly) who sees the Lord the same in every creature, who sees the
Deathless in the hearts of all that die.
Seeing
the same Lord everywhere, he does not harm himself or others. Thus he attains the supreme goal.
Bhagavad Gita 13:27
– 28
अΣO אن冬宮 Comment: We recognise the Presence of God within
every being, and we strive to maintain due respect for each being, providing
proficient consideration and care for each being.
Giving
simply because it is right to give, without thought of return, at a proper
time, in proper circumstances, and to a worthy person, is sattvic giving.
Giving
with regrets or in the expectation of receiving some favour or of getting
something in return is rajasic.
Giving
at an inappropriate time, in inappropriate circumstances, and to an unworthy
person, without affection or respect, is tamasic.
Bhagavad Gita 17:20
– 22
अΣO אن冬宮 Comment: Amidst the maintenance of an equal eye for
all beings, it can often be difficult to discern the distinction between
tamasic giving and sattvic giving.
Indeed, we recognise an intrinsic worth within all persons, yet we also
recognise certain appropriate protocols of modesty and balance within
giving.
To
refrain from selfish acts is one kind of renunciation, called sannyasa; to renounce the fruit of action is another,
called tyaga.
Among
the wise, some say that all action should be renounced as evil. Others say that certain kinds of
action—self-sacrifice, giving, and self-discipline—should be continued.
Listen,
Arjuna, and I will explain three kinds of tyaga and (My) conclusions concerning
them.
Self-sacrifice,
giving, and self-discipline should not be renounced, for they purifying the
thoughtful.
Yet
even these, Arjuna, should be performed without desire for selfish
rewards. This is essential.
To
renounce one’s responsibilities is not fitting.
The wise call such deluded renunciation tamasic.
To
avoid action from fear of difficulty or physical discomfort is rajasic. There is no reward in such renunciation.
But
to fulfil your responsibilities knowing that they are obligatory, while at the
same time desiring nothing for yourself—this is sattvic renunciation.
Those
endowed with sattva clearly understand the meaning of renunciation and do not
waver. They are not intimidated by
unpleasant work, nor do they (search for) a job because it is pleasant.
As
long as one has a body, one cannot renounce action altogether. True renunciation is giving up all desire for
personal reward.
Those
who are attached to personal reward will reap the consequences of their
actions: some pleasant, some unpleasant,
some mixed.
But
those who renounce every desire for personal reward go beyond the reach of
(Karma).
Bhagavad Gita 18:2 –
12
अΣO אن冬宮 Comment: Maintaining our अΣO אن冬宮
is a means of accepting our responsibility, and demonstrating that we are
unafraid of challenging work. The
sustenance that we receive through our work with our अΣO אن冬宮
simply enables us to continue to serve and fulfil our purpose within life.
He
who is free from selfish attachments, who has mastered himself and his
passions, attains the supreme perfection of freedom from action.
Listen
and I shall explain now, Arjuna, how one who has attained perfection also
attains Brahman, the supreme consummation of wisdom.
Unerring
in his discrimination, sovereign of his senses and passions, free from the
clamor of likes and dislikes,
He
leads a simple, self-reliant life based on meditation, controlling his speech,
body, and mind.
Free
from self-will, aggressiveness, arrogance, anger, and the lust to possess
people or things, he is at peace with himself and others and enters into the
unitive state.
United
with Brahman, ever joyful, beyond the reach of desire and sorrow, he has equal
regard for every living creature and attains supreme devotion to (Me).
By
loving (Me) he comes to know (Me) (Truly);
then he know (My) glory and enters into (My) boundless being.
All
his acts are performed in (My) service, and through (My) grace he wins eternal
life.
Bhagavad Gita 18:49
– 56
अΣO אن冬宮 Comment: Our livelihood within our अΣO אن冬宮 is substantially
simple and self-reliant. We maintain a
modest consumption of resources to sustain ourselves; and our traditional observances,
celebrations, classes, café, and additional programming are also all maintained
with a decorum of modesty. We maintain a
balance of contributions from our different communities so that we maintain a
balance of reliance upon, and within, all of our respective communities.
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