The
next day again John was standing with two of his disciples; and he looked at Jesus as he walked, and
said, ‘Behold the Lamb of God!’ The two
disciples heard him say this, and they followed Jesus. Jesus turned, and saw them following, and
said to them, ‘What do you (search for)?’
And they said to him, ‘Rabbi’ (which means Teacher), ‘where are you
staying?’ He said to them, ‘Come and
see.’ They came and saw where he was
staying; and they stayed with him that
day, for it was about the tenth hour.
John 1:35 – 39
अΣO אن冬宮 Comment: Within the Gospel narratives regarding
Jesus, there are tremendous teachings regarding wisdom, righteousness, and
spirituality; yet, there are also
extremely profound teachings regarding temporal lifestyle and answering the
challenges of pragmatism that emerge when pursuing a spiritually awakened
life. Jesus responds to John’s disciples
by showing the disciples where Jesus lives.
There are fewer, increasingly profound, methods of imparting an
individual’s righteous teachings than to simply show others how that individual
is living. There is a simplicity and
immediacy that exists within such lessons;
factors that are experienced long beyond words and explicit
explanation. Within our अΣO אن冬宮, we allow our
dwelling to speak for itself. And we
strive to continually enhance that presentation.
Then
came the day of Unleavened Bread, on which the Passover lamb had to be
sacrificed. So Jesus sent Pete and John,
saying, ‘Go and prepare the Passover for us, that we may eat it.’ They said to him, ‘Where will you have us
prepare it?’ He said to them, ‘Behold,
when you have entered the city, a man carrying a jar of water will meet
you; follow him into the house which he
enters, and tell the householder, ‘The Teacher says to you, Where is the guest
room, where I am to eat the Passover with my disciples?’ And he will show you a large upper room
furnished; there make ready.’ And they went, and found it as he had told
them; and they prepared the Passover.
Luke 22:7 – 13
अΣO אن冬宮 Comment: Within the Christian Gospels, there are
narratives and sequences that maintain obvious absences of explicit
explanations. Who is the man with the
jar, how does Jesus know about him, and what leads the householder to offer the
room to hold the Seder? There is obvious
communication and interaction that abstains from being explicitly described
within the Gospels. And much of this communication
also seems to be comparatively oblivious to Jesus’ disciples at the very moment
that these events occur. We may consider
the infinite amount of activities that occur throughout the Universe, on a
daily basis, towards which we are comparatively oblivious and are without
explicit awareness. Much of this
“invisible” activity and communication also has a direct influence, and
involvement, within our respective lives and activities. Occasionally, we may perceive elements
conspiring against us. And occasionally
we may perceive that elements are serendipitously coinciding with our
efforts. Whilst we may have different
beliefs regarding Divine Intervention,
within our अΣO אن冬宮, we have the
experience that when we are genuinely concentrating upon manifesting love
within the Universe, we experience a definite magnetism with others who are
doing the same. And through this, we
frequently experience support and cooperation that is comparatively unexpected
and incalculable. By this point, we
abstain from being surprised, because we are increasingly aware that this is
how the Universe works. And similarly,
we abstain from being devastated when experiencing challenges and adversity; understanding that these are also very much
part of the process, and provide lessons and credibility that are shared with
others as we continue along this path.
Seeing
the crowds, he went up on the mountain, and when he sat down his disciples came
to him. And he opened his mouth and
taught them, saying:
‘Blessed
are the poor in spirit, for theirs is the (Sovereignty) of (Heaven).
‘Blessed
are those who mourn, for they shall be comforted.
‘Blessed
are the meek, for they shall inherit the earth.
‘Blessed
are those who hunger and thirst for righteousness, for they shall be satisfied.
‘Blessed
are the merciful, for they shall obtain mercy.
‘Blessed
are the pure in heart, for they shall see God.
‘Blessed
are the peacemakers, for they shall be called sons of God.
‘Blessed
are those who are persecuted for righteousness’ sake, for theirs is the
(Sovereignty) of (Heaven).
‘Blessed
are you when men revile you and persecute you and utter all kinds of evil
against you falsely on my account.
Rejoice and be glad, for your reward is great in heaven, for so men
persecuted the prophets who were before you.
‘You
are the salt of the earth; but if salt
has lost its taste, how shall its saltness be restored? It is no longer (beneficial) for anything
except to be thrown out and trodden under foot by men.
‘You
are the light of the world. A city set
on a hill cannot be hid. Nor do men
light a lamp and put it under a bushel, but on a stand, and it gives light to
all in the house. Let you light so shine
before men, that they may see your (benevolent) works and give glory to your
(Deus) who is in heaven.
‘Think
not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil
them. For (Truly), I say to you, till
heaven and earth pass away, not an iota, not a dot, will pass from the law
until all is accomplished. Whoever then
relaxes one of the least of these commandments and teaches men so, shall be
called least in the (Sovereignty) of (Heaven);
but he who does them and teaches them shall be called great in the
(Sovereignty) of (Heaven). For I tell
you, unless your righteousness exceeds that of the scribes and Pharisees, you
will never enter the (Sovereignty) of (Heaven).
‘You
have heard that it was said to the men of old, ‘You shall not kill; and whoever kills shall be liable to
judgment.’ But I say to you that every
one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable
to the council, and whoever says, ‘You fool!’
shall be liable to the hell of fire.
So if you are offering your gift at the altar, and there remember that
your brother has something against you, leave your gift there before the altar
and go; first be reconciled to your
brother, and then come and offer your gift.
Make friends quickly with your accuser, while you are going with him to
court, lest your accuser hand you over to the judge, and the judge to the
guard, and you be put in prison;
(Truly), I say to you, you will never get out till you have paid the last
penny.
‘You
have heard that it was said, ‘You shall not commit adultery.’ But I say to you that every one who looks at
a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it
out and throw it away; it is better that
you lose one of your members than that your whole body be thrown into
hell. And if your right hand causes you
to sin, cut it off and throw it away; it
is better that you lose one of your members than that your whole body go into
hell.
‘It
was also said, ‘Whoever divorces his wife, let him give her a certificate of
divorce.’ But I say to you that every
one who divorces his wife, except on the ground of unchastity, makes her an
adultress; and whoever marries a
divorced woman commits adultery.
‘Again
you have heard that it was said to the men of old, ‘You shall not swear
falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not swear at all, either
by heaven, for it is the throne of God, or by the earth, for it is (Deus’s)
footstool, or by (Yerushalayim), for it is the city of the great
(Sovereign). And do not swear by your
head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or
‘No’; anything more than this comes from
evil.
‘You
have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist one who is
evil. But if any one strikes you on the
right cheek, turn to him the other also;
and if any one would sue you and take your coat, let him have your cloak
as well; and if any one forces you to go
one mile, go with him two miles. Give to
him who begs from you, and do not refuse him who would borrow from you.
‘You
have heard that it was said, ‘You shall love your neighbour and hate your
enemy.’ But I say to you, Love your
enemies and pray for those who persecute you, so that you may be sons of your
(Deus) who is in heaven; for (Deus)
makes (Deus’s) sun rise on the evil and on the (benevolent), and sends rain on
the just and on the unjust. For if you
love those who love you, what reward have you?
Do not even tax collectors do the same?
And if you salute only your brethren, what more are you doing than
others? Do not even the Gentiles do the
same? You, therefore, must be perfect,
as your heavenly (Deus) is perfect.
‘Beware
of practicing your piety before men in order to be seen by them; for then you will have no reward from your
(Deus) who is in heaven.
‘Thus,
when you give alms, sound no trumpet before you, as the hypocrites do in the
synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their
reward. But when you give alms, do not
let your left hand know what your right hand is doing, so that your alms may be
in secret; and your (Deus) who sees in
secret will reward you.
‘And
when you pray, you must not be like the hypocrites; for they love to stand and pray in the
synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their
reward. But when you pray, go into your
room and shut the door and pray to your (Deus) who is in secret; and your (Deus) who sees in secret will
reward you.
‘And
in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for
their many words. Do not be like them,
for your (Deus) knows what you need before you ask (Deus). Pray then like this:
Our (Deus) who art in heaven,
Hallowed be (Thy) name.
Thy (Sovereignty) come,
Thy will be done,
On earth as it is in heaven.
Give us this day our daily bread;
And forgive us our debts,
As we also have forgiven our
debtors;
And lead us not into temptation,
But deliver us from evil.
For
if you forgive men their trespasses, your heavenly (Deus) also will forgive you; but if you do not forgive men their
trespasses, neither will your (Deus) forgive your trespasses.
‘And
when you fast, do not look dismal, like the hypocrites, for they disfigure
their faces that their fasting may be seen by men. Truly, I say to you, they have received their
reward. But when you fast, anoint your
head and wash your face, that your fasting may not be seen by men but by your
(Deus) who is in secret; and your (Deus)
who sees in secret will reward you.
‘Do
not lay up for yourselves treasures on earth, where moth and rust consume and
where thieves break in and steal, but lay up for yourselves treasures in
heaven, where neither moth nor rust consumes and where thieves do not break in
and steal. For where your treasure is,
there will your heart be also.
‘The
eye is the lamp of the body. So, if your
eye is sound, your whole body will be full of light; but if your eye is not sound, your whole body
will be full of darkness. If then the
light in you is darkness, how great is the darkness!
‘No
one can serve two masters; for either he
will hate the one and love the other, or he will be devoted to the one and
despise the other. You cannot serve God
and mammon.
‘Therefore
I tell you, do not be anxious about your life, what you shall eat or what you
shall drink, nor about your body, what
you shall put on. Is not life more than
food, and the body more than clothing?
Look at the birds of the air:
they neither sow nor reap nor gather into barns, and yet your heavenly
(Deus) feeds them. Are you not of more
value than they? And which of you by
being anxious can add one cubit to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they
grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory
was not arrayed like one of these. But
if God so clothes the grass of the field, which today is alive and tomorrow is
thrown into the oven, will (Deus) not much more clothe you, O men of little
faith? Therefore do not be anxious,
saying, ‘What shall we eat?’ or ‘What
shall we drink?’ or ‘What shall we
wear?’ For the Gentiles (search for) all
these things; and your heavenly (Deus)
knows that you need them all. But
(search first for) (Deus’s Sovereignty) and (Deus’s) righteousness, and all these
things shall be yours as well.
‘Therefore
do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for
the day.
‘Judge
not, that you be not judged. For with
the judgment you pronounce you will be judged, and the measure you give will be
the measure you get. Why do you see the
speck that is in your brother’s eye, but do not notice the log that is in your
own eye? Or how can you say to your
brother, ‘Let me take the speck out of your eye,’ when there is the log in your
own eye? You hypocrite, first take the
log out of your own eye, and then you will see clearly to take the speck out of
your brother’s eye.
‘Do
not give dogs what is holy; and do not
throw your pearls before swine, lest they trample them under foot and turn to
attack you.
‘Ask,
and it will be given you; (search), and
you will find; knock, and it will be
opened to you. For every one who asks
receives, and he who (searches) finds, and to him who knocks it will be
opened. Or what man of you, if his son
asks him for bread, will give him a stone?
Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give
(benevolent) gifts to your children, how much more will your (Deus) who is in
heaven give (benevolent) things to those who ask (Deus)! So whatever you wish that men would do to
you, do so to them; for this is the law
and the prophets.
‘Enter
by the narrow gate; for the gate is wide
and the way is easy, that leads to destruction, and those who enter by it are
many. For the gate is narrow and the way
is hard, that leads to life, and those who find it are few.
‘Beware
of false prophets, who come to you in sheep’s clothing but inwardly are
ravenous wolves. You will know them by
their fruits. Are grapes gathered from
thorns, or figs from thistles? So, every
sound tree bears (benevolent) fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can
a bad tree bear (benevolent) fruit.
Every tree that does not bear (benevolent) fruit is cut down and thrown
into the fire. Thus you will know them
by their fruits.
‘Not
every one who says to me, ‘(Leader, Leader),’ shall enter the (Sovereignty) of
(Heaven), but he who does the will of my (Deus) who is in heaven. On that day many will say to me, ‘(Leader,
Leader), did we not prophesy in your name, and cast out demons in your name,
and do many mighty works in your name?’
And then will I declare to them, ‘I never knew you; depart from me, you evildoers.’
‘Every
one then who hears these words of mine and does them will be like a wise man
who built his house upon the rock; and
the rain fell, and the floods came, and the winds blew and beat upon that
house, but it did not fall, because it had been founded on the rock. And every one who hears these words of mine
and does not do them will be like a foolish man who built his house upon the
sand; and the rain fell, and the floods
came, and the winds blew and beat against that house, and it fell; and great was the fall of it.’
And
when Jesus finished these sayings, the crowds were astonished at his teaching,
for he taught them as one who had authority, and not as their scribes.
Matthew 5:1 – 7:29
अΣO אن冬宮 Comment: The Sermon on the Mount may be considered
as the quintessential teaching that Jesus provides to his disciples. It intrinsically conveys the fundamental
commandment that Jesus imparts upon his disciples (to fully love God, and to
love 1’s neighbour as 1’s own self), and expands this teaching to call us to
even love our “enemies.” The Sermon on
the Mount includes “The Lord’s Prayer,” and additional teachings regarding
righteousness, humility, forgiveness, and reconciliation. These principles and practices are an
intrinsic part of the foundation and the operations of our अΣO אن冬宮. We strive to continually maintain this
compassion for all beings, and to establish a communal centre where we can
share this compassion with each other, directly; a community environment where we are able to
delve beyond the protective pretenses of our different traditions, and learn
the deeper, profound essence that respectively, and synonymously, exists within
each of us; and to return to our
respective communities, as genuine adherents of our respective religious
traditions, and share the benefits of these lessons; lessons that improve the conditions within
our respective communities, regarding economics, diplomacy, politics, health,
engineering, agriculture, relationships, and additionally.
Now
when Jesus saw great crowds around him, he gave orders to go over to the other
side. And a scribe came up and said to
him, ‘Teacher, I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and
birds of the air have nests; but the Son
of man has nowhere to lay his head.’
Matthew 8:18 – 20
अΣO אن冬宮 Comment: Euphoria can be gleaned from listening to
the teachings that Jesus provides within the Christian Gospels, and vicariously
travelling with Jesus whilst he heals and talks with people throughout Eretz
Israel. Yet amidst this, there is also
the pragmatic concerns that need to be addressed to facilitate these travels,
these conversations, and this healing.
Jesus requires a place to rest from day to day. Occasionally this is in the open field, and
atop mountains. Yet there is also an
apparent network of supporters who provide sheltered dwellings for Jesus and
his disciples to rest. Much like the
Buddha and additional religious adherents, this is a life of asceticism. Whilst such an ascetic and nomadic lifestyle
are less applicable to the physical infrastructure of our अΣO אن冬宮, the intricacies of our operations are
similarly situated: we very much rely
upon the support and contributions of our families and friends. This is part of the nature of our coexistence
and interdependence; through the
aggregate of our cooperation, we facilitate the material and spiritual
provisions that we respectively require.
When
he came down from the mountain, great crowds followed him; and behold, a leper came to him, and knelt
before him, saying, ‘(Leader), if you will, you can make me clean.’ And he stretched out his hand and touched
him, saying, ‘I will; be clean.’ And immediately his leprosy was
cleansed. And Jesus said to him, ‘See
that you say nothing to any one; but go,
show yourself to the priest, and offer the gift that (Moshe) commanded, for a
proof to the people.’
Matthew 8:1 – 4
अΣO אن冬宮 Comment: Part of the inspiration that Jesus imparts
is the fact that he addresses the immediate needs of individuals: Jesus heals.
And this healing is facilitated exactly through Faith. Amidst this, there is the consideration that
disease is essentially an illusion, albeit a powerful and immediate
illusion. And it can be very difficult
to reconcile our personal will with this illusion, to facilitate proficient
wellbeing. Yet, forgiveness is also a
powerful means through which to transcend this illusion and experience
increased wellbeing: forgiveness of
others, forgiveness from others, and forgiveness of ourselves. Within each of us there exists a Divine
Reality whose power is beyond measure.
We are simply limited by the perceptions that are built from our
temporal existence and experiences. When
we delve beyond our egos, beyond our personal wills and ambitions, we become
increasingly connected with this Divine Reality, and the manner in which this
Divine Reality exists within all other individuals, all other beings, and all
other phenomena and circumstances throughout the Universe. This is a process of healing. Whilst we abstain from including conventional
medical facilities within our अΣO אن冬宮, we do offer our अΣO אن冬宮 as a facility, and facilitator, of
transcendent healing.
And
they sent to him some of the Pharisees and some of the Herodians, to entrap him
in his talk. And they came and said to him,
‘Teacher, we know that you are (True), and care for no man; for you do not regard the position of men,
but (Truly) teach the way of God. Is it
lawful to pay taxes to Caesar, or not?
Should we pay them, or should we not?’
But knowing their hypocrisy, he said to them, ‘Why put me to the
test? Bring me a coin, and let me look
at it.’ And they brought one. And he said to them, ‘Whose likeness and
inscription is this?’ They said to him,
‘Caesar’s.’ Jesus said to them, ‘Render
to Caesar the things that are Caesar’s, and to God the things that are
God’s.’ And they were amazed at him.
Mark 12:13 – 17
अΣO אن冬宮 Comment: Jesus’ teaching, regarding “rendering unto
Caesar,” is a significant factor within the political and economic methodology
of our अΣO אن冬宮. Amidst our transcendence from convention,
this includes our transcendence from conventional politics and economics. We recognise that a national currency
previously derives value exactly through the perceived strength and stability
of the nation’s government; and a
nation’s government previously establishes perceived strength and stability
through the might and dominance of the government’s military; and the government’s military previously
establishes might and dominance through causing murder, rape, violence,
robbery, extortion, and additional atrocities against other individuals,
beings, and life (foreign and domestic).
Thus the value perceived in the money is derived from such
transgressions and suffering.
Simultaneously, money is previously an extremely easy way to facilitate
the exchange of products and services, where bartering and additional
methodologies may be comparatively difficult.
So, much concentration is previously placed upon money. And when individuals previously utilise and
rely upon money, individuals previously become increasingly beholden and
subjected to the national governments that issue such money, as well as to the
doctrines and practices that such governments establish. Thus, it is previously appropriate to “render
unto Caesar” the tribute that is solicited.
However, there are significant limitations to the domain and rule of
Caesar, and of all national governments.
Within our अΣO אن冬宮, we believe that
all natural phenomena and resources exist beyond the dominion of any 1
individual or groups of individuals. In
a very logical sense (as is emphasised particularly within the notion of Maya
and Samsara, within Hinduism and Buddhism), all material phenomena are within a
continual process of change; and thus,
there is a certain futility in attempting to control such material
phenomena. And amidst this (as is
emphasised particularly within many indigenous traditions and additionally), we
all exist within a symbiosis with all material phenomena and each other (as our
respective physical forms are similarly simply continuously changing material
phenomena, as well). Thus, we are
further precluded from asserting absolute dominion over any material phenomena. Indeed, within Judaism, Christianity, and
Islam, there are fundamental teachings that all such material phenomena are
created by God, and thus exist beyond the absolute control of any 1 individual
or group of individuals. Within our
अΣO אن冬宮, we emphasise the notion of
“stewardship.” We believe that certain
natural phenomena and resources can be assigned to the “care” of an individual,
or group of individuals; that such
“care” also includes satisfying the material needs of individuals. And amidst our stewardship of these natural
phenomena and resources, we each have the responsibility to proficiently
satisfy the material needs of other individuals who may maintain direct
stewardship of fewer material phenomena.
This is the very responsibility of Caesar, and of national
governments. And this is the very
limitation of Caesar, and of national governments. The reach of Caesar and national governments
only extends as long as we are willing to accept such subjugation. When we are able to increasingly cooperate
with ourselves, directly, Caesar and national governments become less necessary
and less relevant. In this respect, our अΣO אن冬宮 abstains from
utilising money; we abstain from paying
taxes; and we abstain from proclaiming
residence within any national government.
We work to establish diplomatic, political, and economic cooperation
with our families, friends, supporters (and even national governments), without
being the official subjects of any specific national government. Within initial stages, such independence may
be terse and perceived as semantics;
however, we are becoming increasingly autonomous from, and proficiently
functional without, such national affiliations.
This is 1 of the reasons why we rely so significantly on the direct
contribution of resources from our families and friends.
After
he had ended all his sayings in the hearing of the people he entered
Caperna-um. Now a centurion had a slave
who was dear to him, who was sick and at the point of death. When he heard of Jesus, he sent to him elders
of the Jews, asking him to come and heal his slave. And when they came to Jesus, they besought
him earnestly, saying, ‘He is worthy to have you do this for him, for he loves
our nation, and he built us our synagogue.’
And Jesus went with them. When he
was not far from the house, the centurion sent friends to him, saying to him,
‘(Leader), do not trouble yourself, for I am not worthy to have you come under
my roof; therefore I did not presume to
come to you. But say the word, and let
my servant be healed. For I am a man set
under authority, with soldiers under me:
and I say to one, ‘Go,’ and he goes;
and to another, ‘Come,’ and he comes;
and to my slave, ‘Do this,’ and he does it.’ When Jesus heard this he marvelled at him,
and turned and said to the multitude that followed him, ‘I tell you, not even
in Israel have I found such faith.’ And
when those who had been sent returned to the house, they found the slave well.
Luke 7:1 – 10
अΣO אن冬宮 Comment: There exists a “compound effect” within the
work that our अΣO אن冬宮 does. Genuinely benevolent work inspires
additionally genuinely benevolent work;
the word and the experience travel beyond the immediate precipitators of
such genuinely benevolent work.
Additionally, people increasingly trust within, and rely upon, this
genuinely benevolent work, even when having yet to directly, physically meet
with the precipitators. And in 1 way or
another, we are all precipitators of such genuinely benevolent work; and when we are increasingly aware of this
phenomenon, we increasingly experience the benefit that coincides with this
phenomena. Our अΣO אن冬宮 serves as a facilitator and focal point of
genuinely benevolent work.
He
entered Jericho and was passing through.
And there was a man named Zacchaeus;
he was a chief tax collector, and rich.
And he sought to see who Jesus was, but could not, on account of the
crowd, because he was small of stature.
So he ran on ahead and climbed up into a sycamore tree to see him, for
he was to pass that way. And when Jesus
came to the place, he looked up and said to him, ‘Zacchaeus, make haste and
come down; for I must stay at your house
today.’ So he made haste and came down,
and received him joyfully. And when they
saw it they all murmured, ‘He has gone in to be the guest of a man who is a
sinner.’ And Zacchaeus stood and said to
the (Leader), ‘Behold, (Leader), the half of my (wealth) I give to the
poor; and if I have defrauded any one of
anything, I restore it fourfold.’ And
Jesus said to him, ‘Today salvation has come to this house, since he also is a
son of (Avraham). For the Son of man
came to (search for) and to save the lost.’
Luke 19:1 – 10
अΣO אن冬宮 Comment: Zacchaeus provides another example
regarding the cooperative dynamics of the ascetic practices that Jesus employs
and the support infrastructure that Jesus’ disciples provide. Much like the kings and Brahmins who invite
the Buddha for a meal, it is an honour the host Jesus and his disciples. We cultivate this culture of hospitality
within our अΣO אن冬宮, both hosting and
visiting others.
As
he passed by, he saw a man blind from his birth. And his disciples asked him, ‘Rabbi, who
sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘It was not that this man
sinned, or his parents, but that the works of God might be made manifest in
him. We must work the works of (Deus)
who sent me, while it is day; night
comes, when no one can work. As long as
I am in the world, I am the light of the world.’ As he said this, he spat on the ground and
made clay of the spittle and anointed the man’s eyes with the clay, saying to
him, ‘Go, wash in the pool of Siloam’ (which means Sent). So he went and washed and came back seeing.
John 9:1 – 7
अΣO אن冬宮 Comment: Beyond our perceptions of Karma, curses,
and ordained consequences, there is the consideration that Dukkha, suffering,
simply exists. And Dukkha, suffering,
intrinsically has purpose. It is only
through the experience of Dukkha that healing is possible; and it is only through the possibility of
healing that we each are able to become aware of, and manifest, our respective
purpose within life. There is the
consideration that within every blessing there is a curse, and within every
curse there is a blessing. And amidst
the obscurity of this paradox, we are called upon to continue to enhance the
wellbeing of others. Within our अΣO אن冬宮, we recognise the
suffering that all beings experience (from the most materially affluent being
to the meekest being), and we work towards alleviating that suffering.
The
next day Jesus decided to go to Galilee.
And he found Philip and said to him, ‘Follow me.’ Now Philip was from Bethsaida, the city of
Andrew and Peter. Philip found
Nathanael, and said to him, ‘We have found him of whom (Moshe) in the law and
also the prophets wrote, Jesus of Nazareth, the son of Joseph.’ Nathanael said to him, ‘Can anything
(benevolent) come out of Nazareth?’
Philip said to him, ‘Come and see.’
John 1:43 – 46
अΣO אن冬宮 Comment: Our अΣO אن冬宮 is physically situated within our Cuyahoga
area, amidst the big lakes of the Western Hemisphere of Earth. This area is also frequently referred to as,
“Cleveland.” And within the past few
decades, our Cuyahoga area receives a poor reputation for being an inhabited
area of losers. From our polluted river
catching fire, the Cleveland mayor’s catching fire, through substantial defeats
experienced by professional athletic teams, the economic stagnancy, and
additional experiences, friends within surrounding previously have a
considerably unfavourable perception regarding our Cuyahoga area. And thus, much like Nathanael’s question
regarding Nazareth, there are the questions and doubts regarding any
substantial, benevolent, Universally conscious endeavour originating from,
and/or being based within, our Cuyahoga area.
Yet, there is the consideration that it is exactly through such doubts
that such triumph emerges. Within the
recent Occupation of Cleveland, a friend comments that when such triumph is
experienced within a location such as our Cuyahoga area, that signifies that
such triumph can be experienced within any location throughout the Earth. Our अΣO אن冬宮 demonstrates that such triumph exists
specifically within our Cuyahoga area, as well as throughout our Earth and the
Universe.
‘I
am the (benevolent) shepherd. The
(benevolent) shepherd lays down his life for the sheep. He who is a hireling and not a shepherd,
whose own the sheep are not, sees the wolf coming and leaves the sheep and
flees; and the wolf snatches them and
scatters them. He flees because he is a
hireling and cares nothing for the sheep.
I am the (benevolent) shepherd; I
know my own and my own know me, as (Deus) knows me and I know (Deus); and I lay down my life for the sheep. And I have other sheep, that are not of this
fold; I must bring them also, and they
will heed my voice. So there shall be
one flock, one shepherd.’
John 10:11 – 16
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we respectively maintain a simultaneous
independence and interdependence: where
we are both shepherds unto ourselves and shepherds unto each other. Within our own respective manners, we each
confront the wolf that threatens us.
Yet, rather than committing to sacrificing our lives, we commit towards
living our lives in a righteous, benevolent, and compassionate manner that
enhances the wellbeing of, and harmony with, all other beings (including the wolf). We understand that our temporal lives are
impermanent, and that temporal lives are also, ultimately, beyond our
control. We maintain our respective
allegiances and adherence to the leadership within our respective religious and
traditional communities; and we also
recognise that those who behave in a similarly righteous, benevolent, and
compassionate manner are also “other sheep,” from another “fold,” who are also
part of our flock.
And
he went about all Galilee, teaching in their synagogues and preaching the
gospel of the (Sovereignty) and healing every disease and every infirmity among
the people. So his fame spread
throughout all Syria, and they brought him all the sick, those afflicted with
various diseases and pains, demoniacs, epileptics, and paralytics, and he
healed them. And great crowds followed
him from Galilee and the Decapolis and (Yerushalayim) and Judea and from beyond
the (Yordan).
Matthew 4:23 – 25
अΣO אن冬宮 Comment: Whilst we are significantly uninterested
within the experience of celebrity and fame, our अΣO אن冬宮 is very much intentional in continuing the
benefits of our work to reach those within the distant corners of humanity, the
Earth, and the Universe. We also expand
our understanding and awareness of the many different manner in which
individuals experience suffering, so that we may better facilitate the process
of comprehensive healing.
And
when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a
fever; he touched her hand, and the
fever left her, and she rose and served him.
That evening they brought to him many who were possessed with
demons; and he cast out the spirits with
a word, and healed all who were sick.
Matthew 8:14 – 16
अΣO אن冬宮 Comment: In ministering to his disciples, Jesus
abstains from simply meeting and talking with his disciples alone; he enters into, and becomes a part of, the
homes of his disciples. There is an
organic confluence and synonymity amidst the authoritative public discourses
that Jesus leads, and the informal social gathering and communion wherein Jesus
also resides. Our अΣO אن冬宮 emphasises a continuity and comfort within
our interaction with each other, as friends, as well as our interaction with the
respective families of each other, as the respective epicentres of our
respective home-lives and support bases.
This is part of the literal community building that we facilitate
through our अΣO אن冬宮.
And
as he sat at table in the house, behold many tax collectors and sinners came
and sat down with Jesus and his disciples.
And when the Pharisees saw this, they said to his disciples, ‘Why does
your teacher eat with tax collectors and sinners?’ But when he heard it, he said, ‘Those who are
well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire
mercy, and not sacrifice.’ For I came
not to call the righteous, but sinners.
Matthew 9:10 – 13
अΣO אن冬宮 Comment: Our अΣO אن冬宮 invites all types of people from all walks
of life. In addition to religion,
ethnicity, and culture, we also cultivate diversity and pluralism with the
context of socioeconomics and additionally.
We recognise both the transgressions and the benefits that we each
manifest within the Universe, and we cultivate a comprehensive conversation to
increasingly remedy the transgressions and augment the benefits.
And
as Jesus passed on from there, two blind men followed him, crying aloud, ‘Have
mercy on us, Son of David.’ When he
entered the house, the blind men came to him;
and Jesus said to them, ‘Do you believe that I am able to do this?’ They said to him, ‘Yes, (Leader).’ Then he touched their eyes, saying,
‘According to your faith be it done to you.’
And their eyes were opened. And
Jesus sternly charged them, ‘See that no one knows it.’ But they went away and spread his fame
through all that district.
Matthew 9:27 – 31
अΣO אن冬宮 Comment: The effectiveness of our work significantly
depends upon the trust that people place within it. Transcendence exists beyond a gift that is
bestowed, consumed, and stored;
transcendence is a gift that is gleaned and maintained through continual
awareness, diligence, and compassion.
Our अΣO אن冬宮 inspires
individuals to maintain such awareness, diligence, and compassion.
And
Jesus went about all the cities and villages, teaching in their synagogues and
preaching the gospel of the (Sovereignty), and healing every disease and every
infirmity. When he saw the crowds, he
had compassion for them, because they were harassed and helpless, like sheep
without a shepherd. Then he said to his
disciples, ‘The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send
out laborers into (Deus’s) harvest.’
Matthew 9:35 – 38
अΣO אن冬宮 Comment: There is tremendous need for Peace,
understanding, and cooperation within the Universe. There is tremendous need for Peace,
understanding, and cooperation within our Cuyahoga area. Our अΣO אن冬宮 invites us to join in the conversation, collaboration,
and community. We invite ourselves to
become involved in the manner that we each are respectively comfortable, whilst
maintaining our respective allegiances within our respective religious and
traditional communities. This might
involve sitting in on a class or teaching an entire semester course. This might involve watching a cultural event
or hosting and serving tea to international travellers. The nature of our work provides immediate and
enduring tangible and intangible benefits for both our local Cuyahoga area, as
well as the expanse of our global and Universal community; as both are interconnected, and rely upon
each other.
‘Heal
the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without pay. Take no gold, nor silver, nor copper in your
belts, no bag for your journey, nor two tunics, nor sandals, nor a staff; for the labourer deserves his food. And whatever town or village you enter, find
out who is worthy in it, and stay with him until you depart. As you enter the house, salute it. And if the house is worthy, let your peace
come upon it; but if it is not worthy,
let your peace return to you. And if any
one will not receive you or listen to your words, shake off the dust from your
feet as you leave that house or town.
Matthew 10:8 – 14
अΣO אن冬宮 Comment: Jesus sends out his disciples in a rather
unconventional and simple manner. The
“meta-economics” of his instructions establishes an extremely modest
methodology through which to engage with additional individuals. This is very similar to the ascetic practises
that Jesus lives, as well as such practices maintained by the Buddha, and
Hinduism and additional traditions.
Whilst we abstain from mandating such severe austerity within our अΣO אن冬宮, we base our
operations upon a similarly based relationship between ourselves and our base
of material supporters.
‘Behold,
I send you out as sheep in the midst of wolves;
so be wise as serpents and innocent as doves. Beware of men; for they will deliver you up to councils, and
flog you in their synagogues, and you will be dragged before governors and
kings for my sake, to bear testimony before them and the Gentiles. When they deliver you up, do not be anxious
how you are to speak or what you are to say;
for what you are to say will be given to you in that hour; for it is not you who speak, but the Spirit
of your (Deus) speaking through you.’
--
‘So
have no fear of them; for nothing is
covered that will not be revealed, or hidden that will not be known. Whatever I tell you in the dark, utter in the
light; and what you hear whispered,
proclaim upon the housetops. And do not
fear those who kill the body but cannot kill the soul; rather fear (Deus) who can destroy both soul
and body in hell.’
Matthew 10:16 –
20; 26 - 28
अΣO אن冬宮 Comment: Amidst our idealism and academic
inclinations, we also maintain a focused, common-sense awareness of the
circumstances around us. And amidst our
respective personal malfeasances, many of us are previously persecuted by those
who take offence at our righteousness.
Amidst all this, we are comparatively indifferent to such
persecution. In stead, we trust within
the Truth and righteousness of our work, with the confidence and Faith that
this ultimately prevails. We also work
directly with those who previously take offence at us and who previously
persecute us, to enhance the aggregate conditions within our community. And we increasingly witness the positive
results and benefits that our work cultivates within our Cuyahoga area,
throughout the Earth, and throughout the Universe. The methodology of Ahimsa can often be
ridiculed because of perceived vulnerabilities and impracticalities. Yet such perceptions abstain from fully
considering: 1.) the infinite benefits that emerge through
Peace; 2.) the intrinsic limitations of violent
responses to alleviate threats; 3.) the inevitability of suffering within life,
in some form or another; and 4.) the incalculable immediate and tangible
benefits that are directly and indirectly gleaned through Ahimsa. We also cultivate our “extemporaneous skills”
to be able to proficiently respond to any of the challenges that confront us
each day.
While
he was still speaking to the people, behold, his mother and his brothers stood
outside, asking to speak to him. But he
replied to the man who told him, ‘Who is my mother, and who are my
brothers?’ And stretching out his hand
toward his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my (Deus) in
heaven is my brother, and sister, and mother.’
Matthew 12:46 – 50
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we recognise, respect, and maintain the
1-ness of our human family; indeed, we
are all biological cousins with each other, in 1 way or another. And we also recognise, respect, and maintain
our respective familial bonds and relationships; as well as our loyalties, responsibilities,
and commitments that exist therein. We
celebrate the institution and tradition of the family, and we celebrate the
customs and practices that respectively exist within our respective
families. We host weddings, birth
ceremonies, funeral ceremonies, rites of passage, and additional events that
bolster our familial experiences and relationships.
And
when Jesus had finished these parables, he went away from there, and coming to
his own country he taught them in their synagogue, so that they were
astonished, and said, ‘Where did this man get this wisdom and these mighty
works? Is not this the carpenter’s
son? Is not his mother called Mary? And are not his brothers James and Joseph and
Simon and Judas? And are not all his
sisters with us? Where then did this man
get all this?’ And they took offense at
him. But Jesus said to them, ‘A prophet
is not without honor except in his own country and in his own house.’ And he did not do many mighty works there,
because of their unbelief.’
Matthew 13:53 – 58
अΣO אن冬宮 Comment: It is difficult to be Prophetic within the
vicinity of 1’s childhood home, and amongst individuals who know us since we
are infants. Such individuals are aware
of our dirty secrets, our past indiscretions, our unfavourable tendencies and
habits, and the challenges that we experience when learning our lessons of
righteousness. Yet, we are called upon
to directly address this knowledge and these challenges, and to continue to
proclaim our lessons of righteousness.
We do this without proclaiming perfection or superiority; and we do this whilst maintaining
understanding and forgiveness for the previous transgressions of others. Our अΣO אن冬宮 encourages all individuals to become aware
of the Prophetic nature that intrinsically exists within each of us, and within
each other.
Now
when Jesus heard this, he withdrew from there in a boat to a lonely place
apart. But when the crowds heard it,
they followed him on foot from the towns.
As he went ashore he saw a great throng;
and he had compassion on them, and healed their sick. When it was evening, the disciples came to
him and said, ‘This is a lonely place, and the day is now over; send the crowds away to go into the villages
and buy food for themselves.’ Jesus
said. ‘They need not go away; you give
them something to eat.’ They said to
him, ‘We have only five loaves here and two fish.’ And he said, ‘Bring them here to me.’ Then he ordered the crowds to sit down on the
grass; and taking the five loaves and
the two fish he looked up to heaven, and blessed, and broke and gave the loaves
to the disciples, and the disciples gave them to the crowds. And they all ate and were satisfied. And they took up twelve baskets full of the
broken pieces left over. And those who
ate were about five thousand men, besides women and children.
Matthew 14:13 – 21
अΣO אن冬宮 Comment: Our communities require an appropriate
balance of both spiritual awareness and material sustenance. Our अΣO אن冬宮 to recognise this within our communities
and within our अΣO אن冬宮, as well. Our अΣO אن冬宮 also encourages us to perceive how so many
people can be filled with so little material sustenance. We explore the obscurity between spiritual
awakening and material necessity, and how spiritual awakening enhances our
material existence. This is 1 of the
miracles of Faith.
Then
he made the disciples get into the boat and go before him to the other side,
while he dismissed the crowds. And after
he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone,
Matthew 14:22 – 23
अΣO אن冬宮 Comment: Prayer, Meditation, Salat, Samadhi,
Davening, and similar practises, are all essential within the operation of our अΣO אن冬宮; both as a congregation and individually. Thus, our अΣO אن冬宮 provides quiet facilities and sanctuaries
for people to conduct such practices.
When
the disciples reached the other side, they had forgotten to bring any
bread. Jesus said to them, ‘Take heed
and beware of the leaven of the Pharisees and Sadducess.’ And they discussed it among themselves,
saying, ‘We brought no bread.’ But
Jesus, aware of this, said, ‘O men of little faith, why do you discuss among
yourselves the fact that you have no bread?
Do you not yet perceive? Do you
not remember the five loaves of the five thousand, and how many baskets you gathered? Or the seven loaves of the four thousand, and
how many baskets you gathered? How is it
that you fail to perceive that I did not speak about bread? Beware of the leaven of the Pharisees and
Sadducees.’ Then they understood that he
did not tell them to beware of the leaven of bread, but of the teaching of the
Pharisees and Sadducees.
Matthew 16:5 – 12
अΣO אن冬宮 Comment: Within the teachings of conventional
authority, there is significant wisdom and benefit. Also within the teachings of conventional
authority, there is significant selfishness and deceit. Our अΣO אن冬宮 encourages a culture and environment of
autonomy and learning, where we are able to revel within the ancient teachings
of our ancestors and Prophets; and where
we are also able to question such wisdom, particularly as it applies to our
comprehensive Universe (and particularly the outsiders of our respective
communities) as well as to contemporary circumstances. For each of us, there is a central point that
is surrounded by different prisms that transmit the surrounding light of Truth
to us. The prisms are the ancient
teachings from our respective religious traditions, and the different positions
of the prisms (in proximity to the centre) are the different juxtapositions
through which we are situated with other traditions. The prisms differ with respect to how much
light is permitted through, and the location and appearance of each central
point is different for each of us. And
this central point is continually fluctuating, in some manner. Yet, a significant consideration is that all
the prisms transmit the same surrounding light of Truth.
When
they came to Capernaum, the collectors of the half-shekel tax went up to Peter
and said, ‘Does not your teacher pay the tax?’
He said, ‘Yes.’ And when he came
home, Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do kings of the earth take toll or
tribute? From their sons or from
others?’ And when he said, ‘From
others,’ Jesus said to him, ‘Then the sons are free. However, not to give offense to them, go to
the sea and cast a hook, and take the first fish that comes up, and when you
open its mouth you will find a shekel;
take that and give it to them for me and for yourself.’
Matthew 17:24 – 27
अΣO אن冬宮 Comment: We abstain from intentionally causing any
offense to conventional authority; yet,
we also abstain from intentionally paying the taxes that conventional authority
imposes. Our अΣO אن冬宮 also communicates this in a direct and
simply manner so to prevent the miscommunication that Peter exhibits on behalf
of Jesus.
At
that time the disciples came to Jesus, saying, ‘Who is the greatest in the
(Sovereignty) of (Heaven)?’ And calling
to him a child, he put him in the midst of them, and said, ‘Truly, I say to
you, unless you turn and become like children, you will never enter the
(Sovereignty) of (Heaven). Whoever humbles
himself like this child, he is the greatest in the (Sovereignty) of (Heaven).’
Matthew 18:1- 4
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we transcend notions of superiority and
inferiority. We strive to continually and proficiently recognise the intrinsic,
Divine nature that exists within each being, and the substantial irrelevance
that exists within all the other distinguishing characteristics. We maintain an child-like exuberance when
meeting a new friend and when reacquainting with old friends.
Then
Peter came up and said to him, ‘(Leader), how often shall my brother sin
against me, and I forgive him? As many
as seven times?’ Jesus said to him, ‘I
do not say to you seven times, but seventy times seven.’
Matthew 18:21 – 22
अΣO אن冬宮 Comment: Forgiveness is essential within the work of
our अΣO אن冬宮. We are encouraged to maintain constant
compassion that readily embraces reconciliation with others. It is through such openness that we are able
to better witness the miracles of Faith and trust.
And
behold, one came up to him, saying, ‘Teacher, what (benevolent) deed must I do,
to have eternal life?’ And he said to
him, ‘Why do you ask me about what is (benevolent)? One there is who is (benevolent). If you would enter life, keep the
commandments.’ He said to him,
‘Which?’ And Jesus said, ‘You shall not
kill, You shall not commit adultery, You shall not steal, You shall not bear
false witness, Honor your father and mother, and, You shall love your neighbour
as yourself.’ The young man said to him,
‘All these I have observed; what do I
still lack?’ Jesus said to him, ‘If you
would be perfect, go, sell what you possess and give to the poor, and you will
have treasure in heaven; and come,
follow me.’ When the young man heard
this he went away sorrowful; for he had
great possessions.
And
Jesus said to his disciples, ‘Truly, I say to you, it will be hard for a rich
man to enter the (Sovereignty) of (Heaven).
Again I tell you, it is easier for a camel to go through the eye of a
needle than for a rich man to enter the (Sovereignty) of God.’ When the disciples heard this they were
greatly astonished, saying, ‘Who then can be saved?’ But Jesus looked at them and said to them,
‘With men this is impossible, but with God all things are possible.’
Matthew 19:16 – 26
अΣO אن冬宮 Comment: Amidst the affirmation of the Welt Ethos
derived from the “10 Commandments,” Jesus reveals the counter-intuitive lesson
regarding the travails that accompany the possession of material wealth. Amidst such possession of material wealth, there
also exists fear, insecurity, distrust, paranoia, and uncertainty regarding the
affections and intentions of others, and additionally. Within such circumstances, an individual
becomes increasingly concentrated upon managing this material wealth, rather
than engaging with others. And this
isolation causes dissonance and spiritual malaise. Our अΣO אن冬宮 facilitates direct and indirect
interaction and cooperation between material impoverished and materially
wealthy individuals and families;
opening hearts and receptivity to the Divine nature of each other: it is “bon fung shway for the soul.”
And
when the ten heard it, they were indignant at the two brothers. But Jesus called them to him and said, ‘You
know that the rulers of the Gentiles (lead) it over them, and their great men
exercise authority over them. It shall
not be so among you; but whoever would
be great among you must be your servant, and whoever would be first among you
must be your slave; even as the Son of
man came not to be served but to serve, and to give his life as a ransom for
many.’
Matthew 20:24 – 28
अΣO אن冬宮 Comment: Whilst we abstain from intending our
martyrdom or enslavement, our अΣO אن冬宮 shares the principle of egalitarianism
within our operations; and we enact the
principle of service to others.
And
when they drew near to (Yerushalayim) and came to Bethphage, to the Mount of
Olives, then Jesus sent two disciples, saying to them, ‘Go into the village
opposite you, and immediately you will find an ass tied, and a cold with
her; untie them and bring them to
me. If any one says anything to you, you
shall say, ‘The (Leader) has need of them,’ and he will send them immediately.’
Matthew 21:1 – 3
अΣO אن冬宮 Comment: In commandeering the colt, Jesus affirms
principles of righteousness that transcends the principles of property and
ownership that call upon the colt to remain with the colt’s steward. Whilst we abstain from commandeering any
beings or resources in such a manner, our अΣO אن冬宮 does affirm similar principles of
righteousness that also transcend the principles of property and ownership that
are contemporarily maintained by conventional society. And whilst the explicit articulation of such principles
can be challenging, we work to inspire others to similarly transcend principles
of property and ownership to recognise and manifest such principles of
righteousness; and to continue to build
and support systems and institutions, like our अΣO אن冬宮, that facilitate an increased cohesion and
harmony amidst the aggregate of these principles.
Then
Said Jesus to the crowds and to his disciples, ‘The scribes and the Pharisees
sit on (Moshe’s) seat; so practice and
observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and
lay them on men’s shoulders; but they
themselves will not move them with their finger. They do all their deeds to be seen by
men; for they make their phylacteries
broad and their fringes long, and the love the place of honor at feasts and the
best seats in the synagogues, and salutations in the market places, and being
called rabbi by men. But you are not to
be called rabbi, for you have one teacher, and you are all brethren.
Matthew 23:1 – 8
अΣO אن冬宮 Comment: Our अΣO אن冬宮 is comprehensively egalitarian. Whilst we are able to delegate different
tasks and responsibilities to different individuals, we abstain from imposing
hierarchical positions of authority and/or corresponding titles to ourselves or
others. Everyone has equal standing and
equal status within our अΣO אن冬宮.
‘When
the Son of man comes in his glory, and all the angels with him, then he will
sit on his glorious throne. Before him
will be gathered all the nations, and he will separate them one from another as
a shepherd separates the sheep from the goats, and he will place the sheep at
his right hand, but the goats at the left.
Then the King will say to those at this right hand, ‘Come, O blessed of
my (Deus), inherit the (Sovereignty) prepare for you from the foundation of the
world; for I was hungry and you gave me
food, I was thirsty and you gave me drink, I was a stranger and you welcomed
me, I was naked and you clothed me, I was sick and you visited me, I was in
prison and you came to me.’ Then the
righteous will answer him, ‘(Leader), when did we see thee hungry and feed
thee, or thirsty and give thee drink?
And when did we see thee a stranger and welcome thee, or naked and
clothe thee? And when did we see thee
sick or in prison and visit thee? And
the King will answer them, ‘Truly, I say
to you, as you did it to one of the least of these my brethren, you did it to me.’
Matthew 25:31 – 40
अΣO אن冬宮 Comment: Much of the very premise of our अΣO אن冬宮 is based upon this
teaching: “I was a stranger and you
welcomed me,” as it respectively is provided within our different religious
traditions. Within this teaching, we are
encouraged to recognise the very fundamental and intrinsic merit and value
within the most destitute and needing of beings; that, indeed, there is Divinity that exists
within the severest appearances of poverty.
In this respect, we extend a genuine welcome to all individuals, and we
provide hospitality to the furthest of our capacity.
And
they came to Capernaum; and when he was
in the house he asked them, ‘What were you discussing on the way?’ But they were silent; for on the way they had discussed with one
another who was the greatest. And he sat
down and called the twelve; and he said
to them, ‘If any one would be first, he must be last of all and servant of
all.’ And he took a child, and put him
in the midst of them; and taking him in
his arms, he said to them, ‘Whoever receives one such child in my name receives
me; and whoever receives me, receives
not me but (Deus) who sent me.’
Mark 9:33 – 37
अΣO אن冬宮 Comment: Within his ministry, Jesus turns the very
pinning of convention upon its head. This
is very similar to the effect of the Buddha, as well. Rather than competing to become the dominant
faction within society, the prevalence of the compassion that Jesus solicits is
established exactly the opposite direction of conventional pursuits: to be a modest servant of others, and
cultivate the kind of humility that exists within a child. Rather than transgressing against others to
acquire and accumulate material wealth, Jesus teaches to 1st
consider the wellbeing of others, and to dedicate 1’s self towards fulfilling
the needs of others. Within our अΣO אن冬宮, we are dedicated
towards serving other individuals within our community. This includes individuals who are materially
impoverished, as well as individuals who are cosmically impoverished, within
our immediate local community. This also
includes individuals within our respective, extended communities throughout
humanity. Amidst our egalitarian
methodology and balance, this also includes considering the wellbeing of
ourselves, and similarly fulfilling the needs that we respectively
maintain.
And
one of the scribes came up and heard them disputing with one another, and
seeing that he answered them well, asked him, ‘Which commandment is the first
of all?’ Jesus answered, ‘The first is,
‘Hear, O Israel: The Lord our God, the
Lord is one; and you shall love the Lord
your God with all your heart, and with all your soul, and with all your mind,
and with all your strength.’ The second
is this, ‘You shall love your neighbour as yourself.’ There is no other commandment greater than
these.’ And the scribe said to him, ‘You
are right, Teacher; you have (Truly)
said that (Deus) is one, and there is no other but (Deus); and to love (Deus) with all the heart, and
with all the understanding, and with all the strength, and to love one’s
neighbour as oneself, is much more than all whole burnt offerings and
sacrifices.’ And when Jesus saw that he
answered wisely, he said to him, ‘You are not far from the (Sovereignty) of
God.’ And after that no one dared to ask
him any question.
Mark 12:28 – 34
अΣO אن冬宮 Comment: Jesus teaches a doctrine for an individual
to be rooted within a profound appreciation of, reverence of, and communion
with God; for this foundation to serve
as the base of the totality of an individual’s thoughts, words, and deeds; that within such ecstasy, an individual is
increasingly aware of profound and Divine nature of all phenomena and
circumstances. Such experience is
frequently reference also within Hinduism and Buddhism, and particularly within
the respective mystic traditions within Judaism and Islam. And within this communion with the Divine
nature of the Universe, an individual is increasingly able to recognise the
Divine nature that exists 1’s own self, as well as within other beings. This is the Divine love that Jesus describes,
and this is the Divine love that we cultivate within our अΣO אن冬宮.
And
he sat down opposite the treasury, and watched the multitude putting money into
the treasury. Many rich people put in
large sums. And a poor widow came, and
put in two copper coins, which make a penny.
And he called his disciples to him, and said to them, ‘Truly, I say to
you, this poor widow has put in more than all those who are contributing to the
treasury. For they all contributed out
of their abundance; but she out of her
poverty has put in everything she had, her whole living.’
Mark 12:41 – 44
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we appreciate the contributions that are
provided from our supporters who respectively maintain a substantial amount of
material wealth; and we recognise and
appreciate the considerable generosity that is provided from our supporters who
respectively maintain very modest material wealth. And even further, rather than simply
providing monetary donations, we encourage our supporters to provide from the wealth
of knowledge, skills, and strengths that are supporters respectively
cultivate: from custodial service to
medical attention to pastoral care to landscaping, and all fields of endeavour
that can be found amidst this. We
cultivate a cooperative environment amongst ourselves and our supporters, being
mindful so that the basic needs of everyone within our respective communities
are sufficiently addressed by our treasury.
And
when it was day he departed and went into a lonely place. And the people sought him and came to him,
and would have kept him from leaving them;
but he said to them, ‘I must preach the (benevolent) news of the
(Sovereignty) of God to the other cities also;
for I was sent for this purpose.’
And he was preaching in the synagogues of Judea.
Luke 4:42 – 44
अΣO אن冬宮 Comment: For many of us, spiritual and religious
practice involves both experiences of community, as well as experiences of
solitude. Our अΣO אن冬宮 provides facilities for both of these
types of experience. We offer quiet
spaces for prayer, Samadhi, meditation, and reflection; as well as proficient spaces for
congregational prayers, services, and additional events and activities. And whilst our अΣO אن冬宮 is substantially situated within a
comparatively fixed physical location, the communication that others share
(regarding our hospitality) is our effective form of ministry, service, and
outreach.
On
one of those days, as he was teaching, there were Pharisees and teachers of the
law sitting by, who had come from every village of Galilee and Judea and from
(Yerushalayim); and the power of the
Lord was with him to heal. And behold,
men were bringing on a bed a man who was paralyzed, and they sought to bring
him in and lay him before Jesus; but
finding no way to bring him in, because of the crowd, they went up on the rood
and let him down with his bed through the tiles into the midst before
Jesus. And when he saw their faith he
said, ‘Man, your sins are forgiven you.’
Luke 5:17 – 20
अΣO אن冬宮 Comment: When receiving news of Jesus’ ministry of
healing, many individuals become inspired and experience tremendous Faith in
these works. As such, many individuals
behave in a manner that is commensurate with, and even dependent upon this
healing. Whilst the extent of removing a
roof to lower in a bed-ridden man may seem rather drastic, and perhaps even
inappropriate and transgressive, there is the consideration that the men are
responding to Jesus’ intrinsic call that there are matters (such as healing) of
much higher significance than maintaining the aesthetic pretences and decorum
of contemporary convention. And, indeed,
Jesus celebrates the Faith that the men displays, and the bed-ridden man is
healed. We at our
अΣO אن冬宮 strive to cultivate similar strength,
comfort, inspiration, and Faith within ourselves and within our respective,
surrounding communities; a strength to
challenge and overcome comparatively superficial and/or divisive conventional
precepts, practices, and protocols, that previously cause derision between our
respective communities; and to, instead,
with tremendous strength, comfort, inspiration, and Faith, take leaps of trust
towards each other, overcoming the walls that are previously perceived as
protection.
One
of the Pharisees asked him to eat with him, and he went into the Pharisee’s
house, and took his place at table. And
behold, a woman of the city, who was a sinner, when she learned that he was at
table in the Pharisee’s house, brought an alabaster flask of ointment, and
standing behind him at his feet, weeping, she began to wet his feet with her
tears, and wiped them with the hair of her head, and kissed his feet, and
anointed them with the ointment. Now
when the Pharisee who had invited him saw it, he said to himself, ‘If this man were
a prophet, he would have known who and what sort of woman this is who is
touching him, for she is a sinner.’ And
Jesus answering said to him, ‘Simon, I have something to say to you.’ He answered, ‘What is it, Teacher?’ ‘A certain creditor had two debtors; one owed five hundred denarii, and the other
fifty. When they could not pay, he
forgave them both. Now which of them
will love him more?’ Simon answered,
‘The one, I suppose, to whom he forgave more.’
And he said to him, ‘You have judged rightly.’ Then turning toward the woman he said to
Simon, ‘Do you see this woman? I entered
your house, you gave me no water for my feet, but she has wet my feet with her
tears and wiped them with her hair. You
gave me no kiss, but from the time I came in she has not ceased to kiss my
feet. You did not anoint my head with
oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are
many, are forgiven, for she loved much;
but he who is forgiven little, loves little.’ And he said to her, ‘Your sins are
forgiven.’ Then those who were at table
with him began to say among themselves, ‘Who is this, who even forgives
sins?’ And he said to the woman, ‘Your
faith has saved you; go in peace.’
Luke 7:36 – 50
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we abstain from unduly judging each
other. We recognise that each individual
contributes benevolence to the Universe, in 1 way or another; and that each individual also causes
suffering to the Universe, in 1 way or another.
Much of the very purpose of our अΣO אن冬宮 is for us to be reconciled with each
other, amidst this paradox. We strive to
provide generous hospitality in the appropriate manner that is respectively
called for by the respective traditional customs and teachings from the different
religious traditions of our participants and hosts, our guests, and our
supporters.
After
this the (Leader) appointed seventy others, and sent them on ahead of him, two
by two, into every town and place where he himself was about to come. And he said to them, ‘The harvest is
plentiful, but the laborers are few;
pray therefore the Lord of the harvest to send out laborers into
(Deus’s) harvest. Go your way; behold, I send you out as lambs in the midst
of wolves. Carry no purse, no bad, no
sandals; and salute no one on the
road. Whatever house you enter, first
say, ‘Peace be to this house!’ And if a
son of peace is there, your peace shall rest upon him; but if not, it shall return to you. And remain in the same house, eating and
drinking what they provide, for the labourer deserves his wages; do not go from house to house. Whenever you enter a town and they receive
you, eat what is set before you; heal
the sick in it and say to them, ‘The (Sovereignty) of God has come near
you.’ But whenever you enter a town and
they do not receive you, go into its streets and say, ‘Even the dust of your
town that clings to our feet, we wipe off against you; nevertheless, know this, that the
(Sovereignty) of God has come near.’ I
tell you, it shall be more tolerable on that day for Sodom than for that town.
Luke 10:1 – 12
अΣO אن冬宮 Comment: Jesus calls upon his immediate disciples to
lead the lives of mendicants (ascetics), much like the living example that he
provides. And whilst we abstain from
categorically requiring such an austere lifestyle within our अΣO אن冬宮, some of us do live
the lifestyle of the ascetic, and we provide support for additional family
members and friends who maintain such an ascetic lifestyle. Our अΣO אن冬宮 serves as a gathering centre, to welcome
family members, friends, and strangers (new friends) within a nurturing
environment of love and joy.
And
behold, a lawyer stood up to put him to the test, saying, ‘Teacher, what shall
I do to inherit eternal life?’ He said
to him, ‘What is written in the law? How
do you read?’ And he answered, ‘You
shall love the Lord your God with all your heart, and with all your soul, and
with all your strength, and with all your mind;
and you neighbour as yourself.’
And he said to him, ‘You have answered right; do this, and you will live.’
But
he, desiring to justify himself, said to Jesus, ‘And who is my neighbour?’ Jesus replied, ‘A man was going down from
(Yerushalayim) to Jericho, and he fell among robbers, who stripped him and beat
him, and departed, leaving him half dead.
Now by chance a priest was going down that road; and when he saw him he passed by on the other
side. So likewise a Levite, when he came
to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to
where he was; and when he saw him, he
had compassion, and went to him and bound up his wounds, pouring on oil and
wine; then he set him on his own beast
and brought him to an inn, and took care of him. And the next day he took out two denarii and
gave them to the innkeeper, saying, ‘Take care of him; and whatever more you spend, I will repay you
when I come back.’ Which of these three,
do you think, proved neighbour to the man who fell among the robbers?’ He said, ‘The one who showed mercy on
him.’ And Jesus said to him, ‘Go and do
likewise.’
Luke 10:25 – 37
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we recognise that benevolence and
righteousness exists within, and can be shared by, anyone; including individuals who are previously
perceived as historic strangers and enemies.
And we cultivate this same strength and trust within others, to be able
to perceive us in a similar manner.
A
dispute also arose among them, which of them was to be regarded as the
greatest. And he said to them, ‘The
kings of the Gentiles exercise (leadership) over them; and those in authority over them are called
benefactors. But not so with you; rather let the greatest among you become as
the youngest, and the leader as one who serves.
For which is the greater, the one who sits at table, or one who
serves? Is it not the one who sits at
table? But I am among you as one who
serves.
Luke 22:24 – 27
अΣO אن冬宮 Comment: Very frequently within the history of
humanity, when many individuals become increasingly proficient within certain
practices and systems of behaviour (even practices and systems of tremendous
piety and righteousness), such individuals gain substantial recognition and
influence because of such practices and systems. And as a result, such individuals
historically become complacent within the humility and authenticity of such
practices and systems, and instead, become increasingly vested in maintaining
the recognition and influence that such practices and systems provide. And in many cases, this complacency
historically translates into undue subordination of others who are less versed
within such practices and systems. We
maintain humility within our अΣO אن冬宮, being continually mindful of our purpose
to serve others. Our egalitarian
practices also moderate our proclivities towards “elitist servants,” and
competing to be the “last of the last” (as tacit way of being established as 1st). We maintain a balance that allows others to
serve us, as well.
They
went each to his own house, but Jesus went to the Mount of Olives. Early in the morning he came again to the
temple; all the people came to him, and
he sat down and taught them. The scribes
and the Pharisees brought a woman who had been caught in adultery, and placing
her in the midst they said to him, ‘Teacher, this woman has been caught in the
act of adultery. Now in the law (Moshe)
commanded us to stone such. What do you
say about her?’ This they said to test him,
that they might have some charge to bring against him. Jesus bent fown and wrote with this finger on
the ground. And as they continued to ask
him, he stood up and said to them, ‘Let him who is without sin among you be the
first to throw a stone at her.’ And once
more he bent down and wrote with his finger on the ground. But when they heard it, they went away, one
by one, beginning with the eldest, and Jesus was left alone with the woman
standing before him. Jesus looked up and
said to her, ‘Woman, where are they? Has
no one condemned you?’ She said, ‘No
one, (Leader).’ And Jesus said, ‘Neither
do I condemn you; go, and do not sin
again.’
John 8:1 – 11
अΣO אن冬宮 Comment: Within perhaps the most militant and
authoritarian Gospel of the Christian New Testament, there is exists 1 of the
most profound teachings of compassion and forgiveness within the Christian New
Testament. With regards to the
transgressions that others commit, we at our अΣO אن冬宮 are committed towards removing the “log
that is in our own eye” (the transgressions that we, ourselves, respectively
commit). We cultivate a practice,
environment, and culture of contrition, forgiveness, reconciliation, and
Atonement. And amidst such harmonious
tendencies, we do recognise the responsibility for alleviating the harm that is
caused by such transgressions. When such
transgressions, committed by ourselves and/or others, have direct harm towards
others, we intercede to facilitate the healing and the wellbeing of those who
experience such harm; recognising that
Jesus forgives the adulteress (and inspires such forgiveness within the crowd),
yet also solicits the woman to abstain from causing further harm.
‘This
is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man
lay down his life for his friends. You
are my friends if you do what I command you.
No longer do I call you servants, for the servant does not know what his
master is doing; but I have called you
friends, for all that I have heard from my (Deus) I have made known to
you. You did not choose me, but I chose
you and appointed you that you should go and bear fruit and that your fruit should
abide; so that whatever you ask (Deus)
in my name, (Deus) may give it to you.
This I command you, to love one another.
John 15:12 – 17
अΣO אن冬宮 Comment: Amidst the extremely powerful and sensitive
nature of the word, “love,” that is very much the purpose of our अΣO אن冬宮: to love each other. And we love each other in a very egalitarian
manner, as friends. And rather than
necessarily dying as martyrs, the manner in which we “give” our lives towards
each other is through exactly dedicating our lives to such love, and the
service that cultivates such love.
Then
he went home; and the crowd came
together again, so that they could not even eat. And when his family heard it, they went out
to seize him, for people were saying, ‘He is beside himself.’ And the scribes who came down from
(Yerushalayim) said, ‘He is possessed by Beelzebul, and by the prince of demons
he casts out the demons.’ And he called
them to him, and said to them in parables, ‘How can Satan cast out Satan? If a kingdom is divided against itself, that
kingdom cannot stand. And if a house is
divided against itself, that house will not be able to stand. And if Satan has risen up against himself and
is divided, he cannot stand, but is coming to an end.
Mark 3:19 – 26
अΣO אن冬宮 Comment: Our “Kum By Yah” culture may be perceived
as extremely eccentric and even insane. And
many may question our sanity. That is
very understandable. Yet, we recognise
that similar scrutiny, criticisms, and accusations are held against some of the
most profound, compassionate, and Prophetic teachers and servants of
humanity. We abstain from necessarily
equating ourselves to such examples;
however, such lessons of history provide us with a confidence to
transcend the contemporary influences and discouragement of such scrutiny,
criticisms, and accusations. It is,
however, important to be continually vigilant in ensuring that we are, indeed,
alleviating suffering and providing healing throughout the Universe. In 1 way or another, each of us is imperfect
and selfish, and we have the tendency of inevitably, if only indirectly,
causing harm towards others. Yet, amidst
the aggregate of these circumstances and effects, we allow our benevolent works
to be self-evident. We trust that we
will be able to continue to carry out our benevolent works as long as we are
able to do so.
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