How We Practise the Dharma of Tikkun Olam
Introduction: Dharma of Tikkun Olam and Uni Dittoism
For openers, 'Uni Dittoism' and the 'Dharma of Tikkun Olam' both refer to the same religious practice; 'Uni Dittoism' is simply a casual, informal manner of referring to the Dharma of Tikkun Olam.
The Dharma of Tikkun Olam is actually a composite of two terms, 'Dharma' and 'Tikkun Olam.' 'Dharma' is a Sanskrit word utilised within Vedic religious traditions, including Hinduism and Buddhism. In a basic manner, Dharma simply means 'Truth.' Yet, within the Vedic religious traditions, Dharma holds the rather specific connotation of 'Religion,' much like one refers to Judaism, Christianity, and Islam.
Within the Vedic religious traditions, a perrson may be asked what that person's Dharma is; and the person may respond by saying: Judaism, Hinduism, Buddhism, Christianity, and/or Islam. In this respect, the effective communication is that the person adheres to the Dharma (the 'Truth,' the 'Religion') of Judaism, the Dharma (the 'Truth,' the 'Religion') of Hinduism, the Dharma (the 'Truth,' the 'Religion') of Buddhism, the Dharma (the 'Truth,' the 'Religion') of Christianity, and/or the Dharma (the 'Truth,' the 'Religion') of Islam. In a similar respect, 'Dharma' can also be understood to mean, 'the Way' and, 'the Path.'
Each of these definitions are utilised in determining how the individual perceives, actualises, and eventually realises the Truth.
'Tikkun Olam' is a Hebrew term from within Judaism. The general translation of 'Tikkun Olam' means 'to Heal the World.' This can also be understood as, 'to Heal the Universe.' This principle of healing the Universe is derived from the respective teachings and mitzvot communicated from God to Moshe and through the Torah. These teachings and mitzvot pertain to the direct, intrinsic, and esoteric connexion that each individual maintains with God and the responsibilities that each person maintains therein. This connexion with God also dictates the manner in which people are to interact with each other; part of the fundamental purpose of life is to support each other and to promote the respective well being of each other. This includes overcoming our own imperfections and mistakes, and maintaining forgiveness and compassion for the imperfections and mistakes of others. This is the process of healing the Universe.
When these two terms are brought together, we have the Dharma of Tikkun Olam: the Truth of Healing the Universe. The Dharma of Tikkun Olam intentionally brings together the respective Sanskrit and Hebrew terms together to illustrate and actualise the intrinsic purpose that exists within the Dharma of Tikkun Olam: the Truth of Healing the Universe. It may be considered that there are basically two strands of World religions: those respective religious traditions respectively derived from the Vedas (Hinduism, Buddhism, Jainism, Sikhism, and additionally) and those respective religious traditions respectively derived from Abraham (Judaism, Christianity, Islam, and additionally). Within the Dharma of Tikkun Olam, we are charged with the specific responsibility of reconciling the nuanced differences between these two strands of World religions and to cultivate mutual respect, understanding, and Peace amongst all religious traditions of the Universe.
That is the Dharma of Tikkun Olam.
'Uni Dittoism' is simply an extended English acronym of the Dharma of Tikkun Olam: DTO. 'DTO' is extended into 'Ditto.' It may be observed that the extended acronym of 'Ditto' reflects a contemporary euphemism that communicates a certain Karmic awareness of life ('Ditto' can be described as meaning 'the same back to you'). 'Uni' is simply a prefix utilised to emphasise the Oneness of God and the Universe. Thus, 'Uni Dittoism' is utilised as a casual and informal synonym for the 'Dharma of Tikkun Olam.'
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I. Universal Principles of Faith and Ten Mantras of the Dharma of Tikkun Olam
The Universal Principles of Faith are the fundamental foundation of the Dharma of Tikkun Olam. Anyone who intentionally adheres to the Universal Principles of Faith is living the Dharma of Tikkun Olam. Thus, arguably, a person can be a devote Jew, a devote Hindu, a devote Buddhist, a devote Christian, or a devote Muslim, whilst also practising the Dharma of Tikkun Olam.
The Universal Principles of Faith are predicated upon the specific consideration of how a man can be considered a good man throughout humanity. In many respects, a man can live by a certain set of principles within his own religious community and be unanimously considered a good and pious man within his own religious community. However, when that man ventures out of his own religious community, he has often be considered other than a good or pious man simply because the other religious community adheres to a different set of principles that differently define what it means to be good and pious.
So the consideration is identifying a very basic set of principles from amongst the predominant World religions: specifically, Judaism, Hinduism, Buddhism, Christianity, and Islam. It is through this consideration that the Universal Principles of Faith are communicated. It is appropriate to emphasise that this is a very basic list of fundamental principles; it is other than an all inclusive list of mitzvot, commandments, and responsibilities. Some of the principles are rather tangible and detailed, whilst additional principles are increasingly esoteric and general. The combination, however, provides a rather solid foundation of understanding what is considered as appropriate behaviour.
Another basic premise of the Universal Principles of Faith is abstaining from causing offence so that further mutual respect, understanding, and Peace can be readily cultivated.
(the Universal Principles of Faith are listed within the Ten Mantras of the Dharma of Tikkun Olam).
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From the basics of the Universal Principles of Faith, there are increasingly specific strands and practices of the Dharma of Tikkun Olam. These specific practices are a means of reconciling the daily and continuing dilemmas and necessities within life. Much like within any religion, there are basic teachings and there are increasingly specific, nuanced, and distinct manners of interpreting these teachings. Again, these specific distinctions simply result from the necessity of being reconciled with the actualities of life. And rather than a cause for divisiveness and derision, these distinctions provide the opportunity for people to teach each other and to learn from each other. This is the Dharma of Tikkun Olam.
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The Ten Mantras of the Dharma of Tikkun Olam reveal a specific strand of adherence and practice of the Dharma of Tikkun Olam. After the Universal Principles of Faith, each Mantra provides an increasingly specific description of this nuanced and specific strand and practice of the Dharma of Tikkun Olam (this specific strand has yet to be provided with a specific term or name). The first five Mantras provide a general description of the Dharma of Tikkun Olam. The second five Mantras provide an increasingly specific description of the manner within which the Dharma of Tikkun Olam is practised within this specific strand.
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Univeral Principles of Faith (Recited Daily)
We shall only praise the one True God.
We shall only utilise the Name of God in Truth.
We shall abstain from making any graven image of that which is in Heaven, on Earth, or in the Sea beneath the Earth.
We remember Shabbat; we keep it Holy.
We honour our fars and our mors; so that we may have length of life.
We shall abstain from killing.
We shall abstain from commiting adultery.
We shall abstain from stealing.
We shall abstain from proclaiming false witness against our kinsman.
We shall abstain from coveting the house of our kinsman, the wife of our kinsman, the manservant of our kinsman, the maidservant of our kinsman, the ox or ass of our kinsman.
We progress Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Meditation.
We do unto others as we would have others do unto us.
We abstain from the consumption of animals.
We abstain from intoxicants.
We abstain from games of chance.
Peace
Blessing of the Prophets (Recited Daily)
May Peace And Blessings Of God Be Upon The Rishis.
May Peace And Blessings Of God Be Upon Moshe.
May Peace And Blessings Of God Be Upon The Buddha.
May Peace And Blessings Of God Be Upon Jesus.
May Peace And Blessings Of God Be Upon Muhammad.
May Peace And Blessings Of God Be Upon The Universe.
Amen.
Teachings from the Prophets (Recited Daily)
(Breath) God is Truth.
(Breath) Truth is One.
(Breath) From the unReal, lead us to the Real.
From the darkness, lead us to the Light.
From death, lead us to Immórtality.
(Breath) Peace. Peace. Peace.
(Breath) Give ear, O Heavens, and we will speak; and let the Earth hear the words of our mouths.
(Breath) May our teaching drop as the rain; our speech distill as the dew; as the gentle rain upon the tender grace; and as the showers upon the herb.
(Breath) For we will proclaim the Name of God; ascribe Greatness to our God.
(Breath) The Rock. The Work of God is perfect, for all the Ways of God are justice; a God of Faithfulness and without iniquity. Just and Right is God.
(Breath) Let us live happily then, without hating those who have hated us. Amongst men who have hated us, let us dwell free from hatred.
(Breath) Let us live happily then, without ailments amongst those who have been ailing. Amongst men who have been ailing, let us dwell free from ailments.
(Breath) Let us live happily then, without greed amongst those who have been greedy. Amongst men who have been greedy, let us dwell free from greed.
(Breath) Health is the best of gifts; Contentedness the best riches; Trust is the best of connexions; Nirvâna the Highest Happiness.
(Breath) Our God Who art in Heaven, hallowed be Thy Name. Thy Sovereignty come, Thy Will be done, on Earth as it is in Heaven.
(Breath) Give us this day our daily bread and forgive our trespasses as we forgive those who have trespassed against us.
(Breath) And lead us away from temptation and deliver from evil. For Thine in the Sovereignty, and the Power, and the Glory forever.
(Breath) In the Name of God, Most Gracious, Most Merciful.
(Breath) All praise belongs to God, the Cherisher and Sustainer of the Worlds, Most Gracious, Most Merciful.
(Breath) Master of the Day of Judgment, Thee do we worship and Thine aid we solicit.
(Breath) Show us the Straight Way; the Way of those upon Thou dost bestow Thy Grace; those whose portion is other than wrath, and who keep from going astray.
(Breath) Amen.
Respective Holy Scriptures
From Judaism: Torah, Neviim, Ketuvim, Talmud, and Kabbalah.
From Hindusim: Rig Veda, Sama Veda, Arthava Veda, Yajur Veda, Upanishads, Braminas, Bhagavad Gita, Ramayana, Laws of Manu, Puranas, and Smurti and Shurti.
From Buddhism: Tripitaka, Dhammapada, Digha Nikâya, Saddhamma, and Abhidamma.
From Christianity: Gospels and New Testament.
From Islam: Koran, Hadith, and Sharia.
Respective Religious Observances
Rosh Hashanah (Judaism)
Shabbat Rosh Hashanah (Judaism)
Yom Kippur (Judaism)
Sukkot (Judaism)
Simchat Torah (Judaism)
Diwali (Hinduism)
Karttika Ceremony (Vassa Concludes) (Buddhism)
Channukah (Judaism)
Thanksgiving (Christianity)
Advent (Christianity)
Santa Lucia Celebration (Christianity)
Nöel (Christianity)
Kwanzaa (Christianity)
Magha Puja (Buddhism)
Ash Wednesday (Lent) (Christianity)
Holi (Hinduism)
Palm Sunday (Christianity)
Pesach (Omer) (Judaism)
Holy Thursday (Christianity)
Good Friday (Christianity)
Easter Sunday (Lent Concludes) (Christianity)
Vesak (Buddhism)
Shavuot (Omer Concludes) (Judaism)
Dharma Day (Vassa) (Buddhism)
Ellul (Shofàr) (Judaism)
Ramadhan (Islam)
Eid Ul Fitr (Islam)
Zul Hijja (Islam)
Eid Ul Adha (Islam)
Asura (Islam)
Proclaiming God.
From respective Prophets, we know that God is Dieu, Dominus, Jah, Jehovah, Mazda, the Great Spirit, God.
Yet without any doubt and without any equivocation, we are encouraged to proclaim that God is الا.
Yet, it is also appropriate and necessary to recognise and understand that God is simply חאשם.
With devoted concentration, we are encouraged to actualise that God is भऋअःमइन.
With continuing concenration, we are encouraged to realise that God is नइऋवअःनअः.
May Peace And Blessings Of God Be Upon All People Of All Religions Throughout The Universe.
Creed of Allegiance (Recited Daily)
We believe there is only one God.
We believe the Spirit of God exists within each individual and within all life throughout the Universe.
We are children of Avraham and students of the Vedas.
We are children of Israel.
We proclaim witness that Muhammad is a Prophet of God.
We solicit guidance from the Buddha, the Dharma, and the Sangha.
We are Apostles of Jesus and we believe the Messiah exists within each individual who receives the prophecy.
We believe there are additional Prophets throughout the Universe.
We believe that Truth exists within each religion.
We adhere to the Universal Principles of Faith; we adhere to the mitzvot to live, heal, be fruitful, and multiply; we adhere to the Dharma of Tikkun Olam.
Uni Ditto Cosmic Guidance (Recited Daily)
There is One God; and there are celestial beings and sentient beings that manifest the Will of God.
Each individual is born with an equal amount of wealth.
There are rules, ordained by God, that govern the behaviour of all individuals.
The whole of Justice and Karma visits each individual before death.
Upon death, each individual attains Nirvâna and joins God in Heaven.
Amen.
Daily Affirmations (Recited Daily)
I am a man. We strive for humility before God; we go by the Grace of God; we endeavour to walk with God; we love God; God loves all; God exists in all.
God is the Most Forgiving, the Most Merciful, the Most Powerful, the Most Benevolent, the Omnisicient, the Best to Decide; God is the Greatest.
Peace belongs throughout the Universe.
Good Samadhi belongs towards Nirvâna.
All Praise Belongs To God.
Shabbaterwek
Salat Matin
Samadhi Matin
Samadhi Promenade
Salat Midi
Samadhi Midi
Chant quand de Soleil
Samadhi Promenade
Salat Nuit
Samadhi Nuit
Samadhi Minuit
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Jumuah Sermon
Jumuah Meal
Shabbat Service
Shabbat Dinner
Shabbat Service
Shabbat Meal
Shabbat Service
Sunday Worship and Good News Service
Sunday Family Dinner
II. Holy Scriptures
Within the fourth Mantra, there is a listing of the respective Holy Scriptures respectively from within Judaism, Hinduism, Buddhism, Christianity, and Islam. Within the Dharma of Tikkun Olam, we continuously study and recite the respective Holy Scriptures from within each of these respective religions. Admittedly, however, within the specific strand of the Dharma of Tikkun Olam that we practise, we study and recite the respective English translations of each of these respective religious Holy Scriptures (whilst we continue to study and practise the respective languages of origin from each of these respective religious traditions: Hebrew of Judaism, Sanskrit of Hinduism, Pali of Buddhism, Latin of Christianity, and Arabic of Islam).
Within the specific Faith of Judaism, the whole of the Torah is read within one year; a portion being read during each Shabbat. Thus, within the Dharma of Tikkun Olam, we also read the whole of the Torah each year, with a portion recited during each Shabbat. In addition to this, we similarly read from additional respective Holy Scriptures respectively from Hinduism, Buddhism, Christianity, and Islam. Because there is a comparative absênce of a similar requirement of completing the entirety of a Holy Scripture within an annual calendar, the readings from these additional, respective Holy Scriptures are maintained with the similar guidelines and apportionment pertaining to that of the Torah.
Thus, specifically within Hinduism, we read the entirety of the Bhagavad Gita each year (1 - 2 chapters each Shabbat) with additional readings from the Upanishads and the Rig Veda; specifically within Buddhism, we read the entirety of the first volume of the Digha Nikâya and the Dhammapada once each year (with specified apportionment during each Shabbat); specifically within Christianity, we read the entirety of the Gospels (of Saint Matthew, Saint Mark, Saint Luke, and Saint John) once each year (approximately two chapters each Shabbat); and specifically within Islam, we read the entirety of the Koran once each year (approximately 120 verses each Shabbat).
There is a certain protocol for reading from these respective Holy Scriptures. It is appropriate for a person to be ordained. It is also appropriate to recite the Blessing of the Prophets before reciting the respective Holy Scriptures and providing a Prayer of Thanksgiving to God after reciting from the aggregate of the respective Holy Scriptures. The ordained reciter also wears a yamulkah and Prayer shawl whenever directly reading from respective Holy Scriptures. It is also appropriate to note that each respective religion has certain rituals pertaining appropriate Prayers to recite before and after reading from respective Holy Scriptures; however, within the strand of the Dharma of Tikkun Olam that we practise, we have yet to be specifically provided with such exact Prayers.
Within the strand of the Dharma of Tikkun Olam that we practice, only men are ordained as reciters of respective Holy Scriptures and conveners of ceremonies of religious rites. The process of being ordained simply involves reading the respective Holy Scriptures during the course of one year (with or without additional individuals involved within the recitation). After doing so for a year (and whilst abiding by the Universal Principles of Faith and experiencing a cleansing ceremony), a man is ordained to recite from the Holy Scriptures to additional individuals. The cleansing ceremony simply involves the washing of the face, hands, and feet after reciting each principle of the Universal Principles of Faith. Upon being ordained, a man is also qualified to preside over rites of passages.
In addition to the weekly readings during each Shabbat, we also study from the respective Holy Scriptures described within the fourth Mantra, in an appropriate manner.
One location where many of these respective Holy Scriptures can be found on the internet is the Sacred Texts Archive, www.sacred-texts.com.
Respectively specific Holy Scriptures can also be accessed and attained through arrangements with the respective religious organisations:
Orthodox Union, www.ou.org
World Union of Progressive Judaism, www.wupj.org.il
Hindunet, www.Hindunet.org
Swami Narayan, www.Swaminarayan.org
Buddha Dharma Education Association, www.Buddhanet.net
London Buddhist Centre, www.lbc.org.uk
Friends of the Western Buddhist Order, www.fwbo.org
World Fellowship of Buddhists, www.wfb-hq.org
World Council of Churches, www.wcc-coe.org
The Vatican, www.Vatican.va
Islamic Cultural Centre and London Central Masjid, www.iccuk.org
Organisation of the Islamic Council, www.oic-oci.org
The proceeding is an example of the liturgical schedule of the readings from the respective Holy Scriptures during each Shabbat within the year, beginning the Shabbat after Simchat Torah and concluding on the proceeding Simchat Torah:
Shabbaterwek
Uni Date
Judaism
Hinduism
Buddhism
Christianity
Islam
29
8.2.61
Bereis 2 - 5
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Brahma Gâla Sutta 1
Matthew 1 - 2
Sura 1
30
15.2.61
Bereis 6 - 9
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Brahma Gâla Sutta 2
Matthew 3 - 4
Sura 2
31
22.2.61
Bereis 10 - 13
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Brahma Gâla Sutta 3
Matthew 5 - 6
Sura 3
32
29.2.61
Bereis 14 - 17
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Sâmañña Phala Sutta
Matthew 7 - 8
Sura 4
33
6.3.61
Bereis 18 - 21
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Ambatta Sutta 1
Matthew 9 - 10
Sura 5
34
13.3.61
Bereis 22 - 25
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Ambatta Sutta 2
Matthew 11 - 12
Sura 6
35
20.3.61
Bereis 26 - 29
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Sonadanda Sutta
Matthew 13 - 14
Sura 7
36
27.3.61
Bereis 30 - 33
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Kûtadanta Sutta
Matthew 15 - 16
Sura 8
37
3.4.61
Bereis 34 - 37
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Mahâli Sutta
Matthew 17 - 18
Sura 9
38
10.4.61
Bereis 38 - 41
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Gâliya Sutta
Matthew 19 - 20
Sura 10
39
17.4.61
Bereis 42 - 45
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Kassapa Sîhânada Sutta
Matthew 21 - 22
Sura 11
40
24.4.61
Bereis 46 - 49
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Potthapâda Sutta
Matthew 23 - 24
Sura 12
41
1.5.61
Bereis 50 - Exodus 3
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Subha Sutta
Matthew 25 - 26
Sura 13 - 14
42
8.5.61
Exodus 4 - 7
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Kevaddha Sutta
Matthew 27 - 28
Sura 15
43
15.5.61
Exodus 8 - 11
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Lohikka Sutta
Mark 1 - 2
Sura 16
44
22.5.61
Exodus 12 - 15
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Tevigga Sutta
Mark 3 - 4
Sura 17
45
29.5.61
Exodus 16 - 19
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 5 - 6
Sura 18
46
5.6.61
Exodus 20 - 23
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 7 - 8
Sura 19
47
12.6.61
Exodus 24 - 27
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 9 - 10
Sura 20
48
19.6.61
Exodus 28 - 31
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 11 - 12
Sura 21
49
26.6.61
Exodus 32 - 35
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 13 - 14
Sura 22
50
3.7.61
Exodus 36 - 39
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Mark 15 - 16
Sura 23
51
10.7.61
Exodus 40 - Leviticus 3
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 1 - 2
Sura 24 - 25
52
17.7.61
Leviticus 4 - 7
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 3 - 4
Sura 26
53
24.7.61
Leviticus 8 - 11
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 5 - 6
Sura 27
54
31.7.61
Leviticus 12 - 15
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 7 - 8
Sura 28
55
7.8.61
Leviticus 16 - 19
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 9 - 10
Sura 29 - 30
56
14.8.61
Leviticus 20 - 23
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 11 - 12
Sura 31 - 33
57
21.8.61
Leviticus 24 - 27
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 13 - 14
Sura 34 - 35
58
28.8.61
Numbers 1 - 4
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 15 - 16
Sura 36
59
5.9.61
Numbers 5 - 8
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 17 - 18
Sura 37
60
12.9.61
Numbers 9 - 12
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 19 - 20
Sura 38
61
19.9.61
Numbers 13 - 16
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 21 - 22
Sura 39
62
26.9.61
Numbers 17 - 20
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
Luke 23 - 24
Sura 40
63
2.10.61
Numbers 21 - 23
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 1 - 2
Sura 41 - 42
64
9.10.61
Numbers 24 - 26
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 3 - 4
Sura 43
65
16.10.61
Numbers 27 - 29
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 5 - 6
Sura 44 - 46
66
23.10.61
Numbers 30 - 32
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 7 - 8
Sura 47 - 50
67
30.10.61
Numbers 33 - 35
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 9
Sura 51 - 52
68
7.11.61
Numbers 36 - Deuteronomy 2
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 10
Sura 53 - 54
69
14.11.61
Deuteronomy 2 - 4
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 11
Sura 55
70
21.11.61
Deuteronomy 5 - 7
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 12
Sura 56 - 57
71
28.11.61
Deuteronomy 8 - 10
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 13
Sura 58 - 65
72
4.12.61
Deuteronomy 11 - 13
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 14
Sura 66 - 69
73
11.12.61
Deuteronomy 14 - 16
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 15
Sura 70 - 73
74
18.12.61
Deuteronomy 17 - 19
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 16
Sura 74 - 76
75
25.12.61
Deuteronomy 20 - 22
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 17
Sura 77 - 79
76
2.1.62
Deuteronomy 23 - 25
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 18
Sura 80 - 83
77
9.1.62
Deuteronomy 26 - 28
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 19
Sura 84 - 88
78
16.1.62
Deuteronomy 29 - 31
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 20
Sura 89 - 95
79
23.1.62
Deuteronomy 32 - 34; Bereis 1 - 2 (approximately)
Rig Veda Selection; Upanishad, Bhagavad Gita Apportionment
Digha Nikâya, Dhammapada Apportionment
John 21
Sura 96 - 114
III. Religious Calendar
In order to provide appropriate insight pertaining the daily schedule of our adherence to the Dharma of Tikkun Olam, it is prudent to describe the daily rituals and annual religious observances that we practise.
A. Shabbaterwek
A Shabbaterwek is simply a seven day period of time, beginning on Sunday and concluding on Shabbat. 'Shabbaterwek' is actually a combination of two terms, 'Shabbat,' and 'week.' This term is utilised to emphasise the mitzvah of Shabbat.
For the purposes of this introduction, we first explain the daily schedule of a typical 'weekday' within a Shabbaterwek and then proceed to'ards describing the specific observances and rituals practised during the 'days of rest,' Friday (Jumuah), Shabbat, and Sunday.
Salat Matin and Samadhi Matin
During a typical day, Monday through Thursday, the first ritual that is practised is the Salat Matin and Samadhi Matin (the mòrning Prayer and Meditation). The Salat Matin are the first words that we say aloud at the beginning of the day. Before we rise from bed, we silently recite the Universal Principles of Faith. After doing so, we continuously silently recite the proceeding phrase: 'God is Great; God is Good; God is Wonderful.' We do this whilst we perform Wudu (whilst we wash our hands, face, and feet in preparation for the Salat Matin). After we perform Wudu, we lay out a Prayer rug to perform the Salat Matin.
In performing the Salat Matin, we first daven seven times, silently reciting the same phrase as before. After davening, we perform four rakahs whilst silently reciting the same phrase during each interval within each rakah. During the full knealing portion of the first rakah, we recite aloud the proceeding prayer: 'God, we thank You for waking us up to another day; we implore You to continue to watch over and protect the Universe.'
After the four rakahs, we sit in a meditative position and we perform Samadhi (meditation) upon Universal Peace. The 'visualisation' process of this meditation varies from person to person and thus there is an absênce of any specific direction pertaining how to meditate upon Universal Peace. There are numerous, general directions pertaining how to begin such Samadhi, and how to sustain such Samadhi for a lengthened period of time.
After an autonomously determined appropriate period of time, the Samadhi is concluded and the Salat Matin and Samadhi Matin are completed. The entire process involves approximately 20 minutes, although the duration maintains the propensity of being significantly increased per an increase in the time involved with the performance of the Samadhi Matin.
Samadhi Promenade
Immediately preceeding midday (noon), there is the performance of Samadhi Promenade (walking Meditation). With the Samadhi Promenade, we find a level walking space, approximately 5 - 10 meters in length, and we walk back and forth in a quiet, Meditative manner. The objective is for the Samadhi Promenade to continue for a half hour to an hour, concluding at midday.
Salat Midi and Samadhi Midi
Immediately proceeding the Samadhi Promenade at midday, we perform the Salat Midi and the Samadhi Midi (midday Prayer and Meditation). From the Samadhi Promenade, we again perform Wudu in preparation for the Salat Midi. After performing Wudu, we again lay out the Prayer rug. We daven in the same manner described for Salat Matin. Then, we perform four rakahs in the same manner described for Salat Matin, with the one distinction being that during the full knealing interval of the first rakah, we recite aloud the proceeding phrase: 'God, we thank You for all with which You bless us.'
After performing the four rakahs, we sit in a Meditative posture and recite specific Mantras from the ten Mantras previously described. Specifically, we first recite the 'Teachings from the Prophets' Mantra. Breathing is an important factor during the recitation of these Mantras. One breath is utilised to complete a specific phrase within each Mantra. The specific direction of how many breaths are apportioned and utilised for the aggregate of this recitation can be found in the separation of the phrases within the Mantra.
After this, we silently recite essêntial teachings (names and terms) respectively from Judaism, Hinduism, Buddhism, Christianity, Islam, as well as the Dharma of Tikkun Olam. These are the specific names and terms:
(Breath) Israel: Reuben, Simeon, Levi, and Judah from Leah; Dan and Napthali from Bilhah; Gad and Asher from Zilpah; Issachar and Zebulun from Leah; Dinah from Leah; Yousef and Benyamin from Rachel; 5767 (the contemporary year).
(Breath) Brahman, Dharma, Moksha, Samsara, Prana, Purusha, Prakriti, Karma, Zero, Nirvâna.
(Breath) Dukka, Sucha, Nirvâna, Noble Eight Fold Path; Buddha, Dharma, Sangha; 2550 (the contemporary year).
(Breath) Simon Peter Cephas and Andrew; James and John, the sens of Zebedee; Philip and Bartholomew, potentially also known as Nathaniel; Thomas and Matthew; Thaddeus and James, the sen of Alphaeus; Simon, the Zealot of Canaan and Judas Iscariot; 2007 (the contemporary year).
(Breath) Saladah, Salat, Zakat, Ramadan, Hajj, Jihad; Abu Bakr, Omar, Uthman, Ali; Muwawiyad, Hassan, Hussain, Zayyed; Ummayad, Abassid; 1428 (the contemporary year)
(Breath) God, Wealth, Rules, Justice, Heaven; 1.8.61 (the contemporary date).
After the silent recitation of these essêntial names and terms, we recite aloud additional Mantras from the Dharma of Tikkun Olam: 'Universal Principles of Faith,' 'Cosmic Guidance,' 'Creed of Allegiance,' 'Blessings of the Prophets,' and 'Daily Affirmations.'
After completing the aloud recitations of these Mantras, there is the continuation of the Samadhi Midi. The Samadhi Midi continues in an autonomously determined manner, similar to that of Samadhi Matin.
When the Samadhi Midi is completed, the Salat Midi and Samadhi Midi session is completed. This usually involves a half hour, yet again, maintains the propensity of being substantially lengthened based upon the performance of Samadhi.
Chant Quand Soleil
The next religious observance from the Salat Midi and Samadhi Midi is the Chant Quand Soleil (Peace Chant at Sunset). It is emphasised that we abstain from worshiping the Sun or making oblation to the Sun; we simply perform a Peace Chant within the general time frame that the Sun sets each day. One reason for this timing is to be increasingly aware of the occurrence of the Sunset, particularly with the purpose of appropriately observing additional religious ceremonies and rituals that are specifically predicated upon the occurrence of the Sunset, such as Shabbat and Ramadan.
Before performing the Chant Quand Soleil, we also perform Wudu. After performing Wudu, we lay out a Prayer rug and we sit in a Meditative posture. Once seated, we simply recite the word: 'Shalom.' We do this in recognition that the word, 'Shalom' (Hebrew for 'Peace') also includes the most essêntial syllable within the language of Sanskrit: 'Om' (utilised in performing the most auspicious Prayers and Pujas [offerings]). We simply repeat this word in a Chanting manner. This is continued until autonomously decided. The length of the Chant Quand Soleil can range considerably, often involving approximately 15 minutes. Again, much like the performance of Samadhi, the Chant Quand Soleil has the propensity of involving an additional amount of time.
Samadhi Promenade
Before going to sleep, we perform another Samadhi Promenade in the same manner as at midday.
Salat Nuit and Samadhi Nuit
In the same manner as the Salat Midi and Samadhi Midi, immediately after the Samadhi Promenade, we perform Wudu in preparation for the Salat Nuit and Samadhi Nuit. After performing Wudu, we lay out a Prayer rug. We daven seven times in the manner previously described and we perform four rakahs in the manner previously described. During the full knealing portion of the first rakah, we also recite aloud the proceeding phrase: 'God, we thank You for blessing us with another day.'
After davening and after the rakahs, we again sit in a meditative posture. We silently recite the essêntial names and terms previously described. Then, we recite five of the Mantras previously described: 'Universal Principles of Faith,' 'Cosmic Guidance,' 'Creed of Allegiance,' 'Blessing of the Prophets,' and 'Daily Affirmation.'
After reciting aloud these Mantras, we again perform Samadhi through concentrating on Universal Peace.
Samadhi Minuit
There is a superagatory session that proceeds the Salat Nuit and Samadhi Nuit. This session of Samadhi occurs sometime between the Salat Nuit/Samadhi Nuit and the Salat Matin/Samadhi Matin; the timing of this superagatory session is determined by the autonomous discretion and constitution of each individual. In preparing for this session, we perform Wudu and then sit in a meditative posture. We concentrate on Universal Peace. This specific session can last from one minute to an undefined period of time.
After the Samadhi Minuit, the next session is the Salat Matin and Samadhi Matin. This completes the daily cycle of the performance of Salat, Samadhi, and Chants.
Jumuah Service
On Fridays, we observe the Islamic practice of Jumuah. After the Salat Midi and Samadhi Midi, we have a Jumuah sermon. Within this specific strand of the Dharma of Tikkun Olam, this sermon is actually a compilation of teachings directly from the respective Holy Scriptures of the Digha Nikâya, the Bhagavad Gita, the Torah, the Gospels, and the Koran. We read from the same compilation each Jumuah.
Jumuah Meal
After the Jumuah service, we partake of a Jumuah meal, in celebration of community.
Jumuah
For the remainder of the day, we abstain from doing regular work and we continue to make preparations for Shabbat. This includes making necessary meals for during Shabbat, ritually bathing to be clean for Shabbat, and putting the home in order in preparation for Shabbat.
This is also a time of community where we are inclined to'ards interacting with friends and with the community.
Shabbat Service
Immediately preceeding Sunset, we conduct a service to welcome Shabbat. Within this service, we light a candle and we read from the Torah: Beresheit 2:1 - 3, Devarim 6:4 - 9, Bamidbar 15 (in part), Devarim 11 (in part), and Bamidbar 6 (in part). The readings are conducted whilst wearing a yamulkah and a Prayer shawl.
After the service to welcome Shabbat, the Chant Quand Soleil is performed.
Shabbat Meal
After the Chant Quand Soleil, we partake within a Shabbat meal, emphasising the closeness of family. Before the Shabbat meal, a special Prayer is recited aloud: the Blessing of the Prophets with two additional phrases: 'May Peace And Blessings Of God Be Upon The Children; May Peace And Blessings Of God Be Upon Mors.'
Shabbat Service
After Sunrise and the performance of Salat Matin and Samadhi Matin, we conduct a lengthier Shabbat service. Within this Shabbat service, we read from the respective Holy Scriptures in the manner previously described. Upon the completion of the readings from the respective Holy Scriptures, we perform a Shabbat Communion Puja wherein we take matzah specifically prepared for the Shabbat service, salt, and water, and each person partakes of a portion of the matzah, salt, and water. The remainder of the matzah, salt and water are poured in an undescript location as an offering to God. This practice is specfically derived from the mitzvot of the Torah, the traditional practice of Puja within Hinduism and Buddhism, as well as the teachings of Jesus during his last supper with his Disciples before his Resurrection.
Shabbat Meal
After the Shabbat service, we perform Samadhi Promenade, Salat Midi, and Samadhi Midi. After this is completed, we partake of an afternoon meal during Shabbat.
For the remainder of the afternoon, we strictly abstain from doing work as understood within the Orthodox Judaic manner. We are permitted to rest and to participate in certain leisure activities in a modest manner.
Shabbat Service
Immediately preceding Sunset, we perform another Shabbat service observing the completion of Shabbat. Within this service, we conduct the same recitations as during the welcoming service for Shabbat.
Sunday Good News
On the next day, we observe Sunday worship and we abstain from conducting any unnecessary work, similar to the manner in which we abstain from conducting any unnecessary work during Jumuah. After Salat Matin and Samadhi Matin, we have a Sunday Good News service where we share music, songs, and good news with each other.
Sunday Dinner
After the Sunday Good News service, we perform Samadhi Promenade, Salat Midi, and Samadhi Midi. After this is completed, we partake of a Sunday Dinner where we emphasise the significance of being with family and sharing with friends.
B. Religious Observances
When practising the respective religious observances from the respective religious traditions of Judaism, Hinduism, Buddhism, Christianity, and Islam, we make a dutiful effort in practising the specific religious observance in the same manner that the religious observance is specifically observed within the respective religious tradition. This includes proceeding through the appropriate liturgies and ceremony.
However, access to these specific liturgies and ceremonies has been comparatively stringent and thus we are often compelled to simply 'make do' with what we are provided. In such circumstances, we consider the purpose and the meaning of the specific religious observance and we refer to and rely upon the respective Holy Scripture verses that explain and support the respective religious observance. Often times, our practice of the religious observance is rather simple wherein we read from the respective Holy Scripture verses and we maintain the propensity of discussing the religious observance when the respective liturgy and ceremony are complete. There is also often a commemorative meal involved with each religious observance and this provides a good opportunity for such discussion and fellowship.
C. Religious Calendar Year
Rosh Hashanah, Rosh Shabbat, and Yom Kippur
We consider the religious calendar year to begin with Rosh Hashanah. This is a High Holy Day within Judaism and formally begins the process of reconciliation and atonement that concludes with Yom Kippur. In observing the two days of Rosh Hashanah, we observe the Shabbat restrictions that are involved with Rosh Hashanah. There is also the observance of Rosh Shabbat which is the Shabbat that rests between Rosh Hashanah and Yom Kippur.
The next religious observance is Yom Kippur. This is the Day of Atonement where we confront the transgressions that we have committed within the past year and we atone before God for these transgressions that we have committed. There are numerous practices involved in observing Yom Kippur, one of which includes fasting for the entire day of Yom Kippur. The fast is broken at Sunset with a community meal.
Sukkot
Five days later, there is the observance of Sukkot which is the 'Feast of Booths.' Like Rosh Hashanah, Yom Kippur, Pesach, and Shavuot, this religious observance is a mitzvah commanded from God through Moshe and the Torah. Within this religious observance, we construct booths outdoors commemorating the tents that the children of Israel live in when wandering through the wilderness after leaving Egypt. We are directed to spend a portion of each day within the booths and consider the experience of wandering through the wilderness.
Simchat Torah
The observance of Sukkot concludes with Simchat Torah wherein the annual reading of the Torah is completed. When the final portion of the Torah is read and the initial portion of the Torah is read, there is a large celebration that recognises the gift of the Torah.
Diwali
The next religious observance is from within Hinduism and is called Diwali. There are many stories that are involved with and explain the purpose of Diwali; however, in a simple manner, Diwali is the 'Festival of Lights' and celebrates the triumph of good over ignorance. The celebration continues for four days.
Karttika Ceremony
The celebration of Diwali also commemorates the conclusion of the dedication period within Buddhism of Vassa. At this time, Buddhist Monks return from retreats and participate within the Karttika ceremony where lay supporters provide Buddhist Monks with new robes.
Channukah
The next religious observance is Channukah within Judaism. This is the celebration of the rededication of the Temple by the Maccabees after it was defamed by invaders. This religious observance involves the lighting of the Menorah for eight days as well as games and feasts.
Thanksgiving
We observe Thanksgiving within a Christian context, although Thanksgiving is commonly considered other than a religious observance. This is a time of providing appreciation to God for the bounty of harvest that we are provided and the generosity of others. This is also a time to communicate respect and appreciation for the respective indigenous peoples of the land.
Advent
Advent commemorates the arrival of the celebration of the birth of Jesus.
Santa Lucia
Santa Lucia is a celebration of light that coincides with the celebration of the birth of Jesus. This specific celebration emerges from Scandanavia, via Italia, amidst the lengthy Winter Nordic nights.
Nöel
Nöel is the celebration of the birth of Jesus. There are numerous meals and services that commemorate the birth of Jesus, including retelling of the birth of Jesus and the meaning of the life of Jesus. In practising this observance, we maintain a service on the night before Nöel with a smòrgasbörd after the service. We also maintain a service on Nöel with a formal dinner after the service.
Kwanzaa
Kwanzaa is a celebration of the harvest and begins the day after Nöel and continues for seven days. Kwanzaa emerges from within the African diaspora and is celebrated as part of the upliftment of Africans above historic enslavement. Although Kwanzaa is commonly considered other than a religious observance, we commemorate this celebration within a Christian context.
Magha Puja
Magha Puja is a celebration within Buddhism that commemorates the occassion where hundreds of the disciples of the Buddha return to him on the same day. It is a celebration of the teachings of the Buddha and the Dharma. One of the practices that we maintain in observing Magha Puja is walking around the stupa (a religious building) three times, commemorating the Buddha, the Dharma, and the Sangha.
Ash Wednesday
Ash Wednesday begins the observance of the dedication period of Lent within Christianity. This dedication period of Lent continues until the observance of Easter Sunday.
Holi
Holi is a religious observance from within Hinduism. In a simple manner, Holi is a two day celebration where bonfires are set, commemorating the cleansing nature of fire.
Palm Sunday
Palm Sunday is the Sunday immediately preceding Easter Sunday. The term, 'Palm,' signifies the story of the arrival of Jesus into Jerusalem wherein people lay tree branches and clothing upon the road before him to celebrate his arrival.
Pesach
Pesach is the celebration of the freedom of the children of Israel from the bondage of the Egyptians. Pesach commemorates God 'passing over' the houses of the children of Israel when imposing a curse upon the houses of the Egyptians. There are numerous practices that are involved within this religious observance. Pesach is an eight day feast of unleavened bread where all leavened bread must be removed from our residences. On the first and eighth day, there are also Shabbat restrictions. During the first day, there is a Seder that commemorates the children of Israel leaving Egypt.
Holy Thursday
Holy Thursday commemorates the 'Last Supper' that Jesus has with his Disciples. Corresponding portions from the Gospels are read.
Good Friday
Good Friday is an observance of the crucifixion of Jesus. Corresponding portions from the Gospels are read.
Easter Sunday
Easter Sunday is the most Holy day within Christianity that celebrates the resurrection of Jesus from the crucifixion and his overcoming life and death. Corresponding portions of the Gospels are read. There is also an Easter Dinner held after the religious services.
Vesak
Vesak is the most Holy day within Buddhism that celebrates the Birth, enlightenment, and attainment of Nirvâna of the Buddha.
Shavuot
Shavuot is the 'Feast of First Fruits' that occurs fifty days after the beginning of Pesach.
Dharma Day
Dharma Day commemorates the first time that the Buddha teaches the Dharma to others after attaining enlightenment. This also begins the Buddhist dedication period, Vassa, that continues until the month of Karttika.
Ellul
Ellul is the month within the Hebrew calendar immediately preceding the High Holy Days of Rosh Hashanah and Yom Kippur. During each day, the shofàr is blown to prepare people for the significance that is arriving with these respective religious observances.
The Muslim Calendar
The Muslim calendar is strictly predicated upon the lunar cycle and thus the religious observances occur at different times during the cycle of the seasons and the observance of the solar calendar.
Ramadan
Ramadan is the month wherein the Koran is first revealed to Muhammad. During this month, we fast during the days. We also read a portion of the Koran each day, completing the entirety of the Koran during the month of Ramadan.
Eid Ul Fitr
Eid Ul Fitr is the celebratory feast after the completion of Ramadan and continues for three days.
Zul Hijja
Zul Hijja signifies the time for Muslims to make the obligatory Pilgrimmage to Mecca. For those who are unable to make the Pilgrimmage, there is the direction to provide support to those who do make the Pilgrimmage. Fasting is also prescribed as a means of supporting the Pilgrimmage.
Eid Ul Adha
Eid Ul Adha is the celebratory feast after the completion of the Hajj and continues for four days.
Asura
Asura commemorates the martyrdom of Hussain.
--
Additional information pertaining these religious observances can be found through general guides to religious observances, including the 'Teach Yourself...' series provided by Hodder Headline, www.hodderheadline.com.
Further information pertaining these religious observances can be found at the respective websites of respective religious organisations previously listed. At these respective websites, there is a considerable amount of guidance, resources, and materials offered, much of which is available for purchase.
IV. Rites of Passage
Within the Dharma of Tikkun Olam, we are able to compile respective, formal liturgies facilitating specific rites of passage within the course of life, including Funeral Rites, Marriage Rites, Birth Rites, as well as Rites into Manhood and Rites into Womanhood. These liturgies are strictly compiled from the respective Holy Scriptures of Judaism, Hinduism, Buddhism, Christianity, and Islam previously described. These Rites of Passage are only properly maintained by a man who is ordained to formally recite the respective Holy Scriptures within the Dharma of Tikkun Olam.
V. Additional Considerations
Socialising
Within the Dharma of Tikkun Olam, we maintain a strong, intrinsic, and fundamental commonality with every religious tradition. Through this, we are able to politely interact within the respective communities of each religious tradition. However, because we abstain from excluding ourselves from others (or excluding others from ourselves), we are precluded from experiencing the strong, intrinsic, and fundamental solidarity within any specific religious tradition. There is a comparison made within the multiness experience (being of multiracial, multiethnic, multicultural, multilingual, multinational, multicaste, and/or multireligious background): multiness people are invited to all the parties and social gatherings in the area, however, multiness people have always been excluded from the respective 'VIP' rooms at each party and social gathering.
Adhering to the Dharma of Tikkun Olam involves a considerable amount of discipline. Within my direct and intentional adherence of the Dharma of Tikkun Olam, there is a rather modest amount of socialising and partying. There is, indeed, an emphasis on the simplicities of life and appreciating the generosity of God within this simplicity.
Additional Publications:
There are a number of pragmatic publications that provide additional insight and guidance within the Dharma of Tikkun Olam. These include: 'A Sermon,' 'An InterFaith Guide To'ards Womanhood,' 'An InterFaith Guide to'ards Healing,' 'An InterFaith Guide to'ards the Battlefield,' and 'An InterFaith Guide to'ards Nature.' Additional publications that are being prepared at this time include, 'An InterFaith Guide to'ards Humour,' and, 'An InterFaith Guide to'ards Partying.'
Connotations and Stigmitisations
This section describes how we perceive the manner in which other people within respective conservative sects of additional, respective religious traditions seem to perceive us.
Within Judaism, conservative sects are precluded from denying our existence of being children of Israel; however, there seems to have been a strong perception of our being confused and almost hopeless unless there is the making of an absolute, unquestioning commitment to the aggregate, historic tradition of Judaism as well as the vehement, temporal allegiance to Yerusalem. Amongst conservative sects, there seems to be an interest in our full conversion in order for us to exclusively practise Judaism, for us to become respectively wedded exclusively within Judaism, and for us to respectively raise exclusively Jewish families.
Within Hinduism, conservative sects acknowledge the intrinsically pluralistic Vedic teaching that Truth exists within each religion, and thus there is an intrinisic acceptance of a difference of beliefs. However, there has also seemed to be a pragmatic tendency of asceticism for those who have issues adjusting within the historic, familial Varna (caste system) within Hinduism and the social institutions and processes (particularly marriages adhering to caste segregation).
Within Buddhism, there is a Peaceful coexistence with all people. However, there has also been a critical distinction and hierarchy between lay practitioners and Monks. Acceptance of religoius authority and leadership within Buddhism is only maintained through the Monastic vow.
Amongst the proselytisers of Christianity, it has seemed that the only consideration has been the proclamation of Jesus as Messiah: that there has been a lack of any interest in Theological 'double talk' about accepting others who adhere to additional religious traditions or even listening or respecting the religious beliefs of others. Amidst fundamental Gospel adherents within Christianity, there is a devote consideration of adhering to the benevolent teachings of Jesus and understanding how these benevolent teachings are regularly applied in a daily, pragmatic manner and amidst a pluralistic international and interreligious society.
Within Islam, it seems as though we have been perceived as being on the borderline of being either Believers or apostates. Within Islam, innovation (Bidda) has been expressly forbidden, and there seems to have been the perception of the 'amalgamation' tendency of the Dharma of Tikkun Olam being Bidda. Amidst this, there is the pragmatic consideration of the temporal benefit that interFaith work can provide. Also within Islam, there is a fundamental and involuntary acknowledgment and respect for the adherence to basic teachings of Muhammad and the Pillars of Islam: Saladah, Salat, Zakat, Ramadan, Hajj, Jihad.
Additional Information
For additional information pertaining the Dharma of Tikkun Olam, you are welcome to contact Peter Frank Womack with the Asona Group within this InterFaith Settlement:
This InterFaith Settlement
c/o Xanterra Corporation
Salt Fork Park, Oyo (Ohio) Earth
and,
c/o International Secretariat
This InterFaith Settlement
3825 Silsby Road
University Heights, Oyo (Ohio) 44118 Earth
+1 216 371 3367
_interFaithsettlers@myway.com
www.asonagroupinterFaithsettlement.blogspot.com
(instant messaging: peterfwomack@hotmail.com)
--
May Peace And Blessings Of God Be Upon The Rishis.
May Peace And Blessings Of God Be Upon Moshe.
May Peace And Blessings Of God Be Upon The Buddha.
May Peace And Blessings Of God Be Upon Jesus.
May Peace And Blessings Of God Be Upon Muhammad.
May Peace And Blessings Of God Be Upon The Universe.
Amen.
Thursday, April 26, 2007
‘2 Days in 2 Years’ Campaign
for
this InterFaith Settlement
What It Is:
This InterFaith Settlement is an intentional community that welcomes respective religious adherents and leaders from the many, respective religious traditions of the World and Universe, including Judaism, Hinduism, Buddhism, Christianity, and Islam. The lessons gained from this InterFaith Settlement are shared throughout the World and Universe to improve the interaction amongst individuals respectively from different religious traditions.
How It Works:
1.) Individuals provide Service (2 Days of 10 Hours, each) to the World and Universe through the United Nations;
2.) The United Nations provides Forgiveness to the United States of America Taínoterranea (for financial obligations);
3.) The United States of America Taínoterranea provides Forgiveness to the State of Oyo (Ohio) and Forgiveness to Xanterra (for respective financial obligations);
4.) The State of Oyo (Ohio) and Xanterra Transfer Salt Fork Park to the Custody of this InterFaith Settlement; and,
5.) This InterFaith Settlement provides Service (‘50 Men for 50 Years’ Pledge) to the World and Universe.
What You Can Do:
Individuals Respectively Belonging to a Specific Religious Congregation:
1.) You can ponder about, meditate beyond, and pray for this InterFaith Settlement;
2.) You can talk with the respective religious leaders of your respective congregation about this InterFaith Settlement;
3.) You can organise an initiative within your congregation to support this InterFaith Settlement;
4.) Your congregational group can petition the United Nations to:
a.) accept the arrangement with this InterFaith Settlement, and
b.) lobby the United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra to also accept the arrangement with this InterFaith Settlement;
5.) When this arrangement is accepted and this ‘2 Days in 2 Years’ Campaign is complete, God Willing, your respective congregational groups can maintain further participation through increased involvement with your respective religious congregations, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or even additional cooperation and involvement with this InterFaith Settlement.
Individuals Respectively Remaining outside any Specific Religious Congregation:
1.) You can ponder about, meditate beyond, and pray for this InterFaith Settlement;
2.) You can talk with your parents, family, teachers, friends, coworkers, colleagues, neighbours, and community leaders about this InterFaith Settlement;
3.) You can organise an initiative within your respective local schools, universities, amongst your respective friends, coworkers, and/or amongst your respective community groups and/or another organisations with which you are respectively involved, to support this InterFaith Settlement;
4.) Your group can petition the United Nations to:
a.) accept the arrangement with this InterFaith Settlement, and
b.) lobby the United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra to also accept the arrangement with this InterFaith Settlement;
5.) When this arrangement is accepted and this ‘2 Days in 2 Years’ Campaign is complete, God Willing, your respective groups can maintain further participation through increased involvement within respective initiatives within your respective communities, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or even additional cooperation and involvement with this InterFaith Settlement.
Numbers:
100,000,000 Ewkahs (total amount required for the transfer of Salt Fork Park to the custody of this InterFaith Settlement):
10,000,000 Ewkahs from this InterFaith Settlement Pledge (50 men for 50 years)*
10,000,000 Ewkahs from Judaism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Hinduism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Buddhism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Christianity (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Islam (12,500 people providing 20 hours of service)**
40,000,000 Ewkahs from the World and Universe (50,000 people providing 20 hours of service)***
*this is the pledge made by the initial male residents of this InterFaith Settlement
**this number (12,500) is a revision from a previously described number of 1,250, and is based upon an approximated mean age of 40 years for people providing service
***this number (50,000) is a revision from a previously described number of 6,000, and is based upon an approximated mean age of 40 years for people providing service
We at this InterFaith Settlement apologise for the previous calculation difficulty and for any harm this has caused.
InterFaith Settlement
International Secretariat
3825 Silsby Road
University Heights 44118, Oyo (Ohio)
+1 216 371 3367
interFaith_settlers@myway.com
http://geocities.com/interFaithsettlement
Illustration Adapted from Artwork Commissioned by Microsoft
Ewkahs Explained:
An ‘ewkah’ is simply a way of placing a value upon something without utilising money. The term, ‘ewkah,’ is actually derived from an acronym, ‘UC,’ which is an abbreviation for ‘Units of Cost.’
The basic formula involving ewkahs describes a way of valuing the work that a person does. Within this basic formula, there are two main considerations: 1.) how much training the person has before doing the work, and 2.) how much effort the person provides in completing the work.
Basic Formula:
Uc = TtFit x TjFij
In this formula, the ewkahs (units of cost) are listed on the left hand side of the equation.
The first group of terms (TtFit) represents the training that a person maintains before doing the work. ‘Tt’ is an abbreviation for ‘Time of Training.’ This is the total number of years of training and experience that a person has immediately before beginning the work.
‘Fit’ is an abbreviation for the ‘Factor of Intensity of Training.’ This represents the difficulty and concentration involved within the person’s training. When a person’s training is rather easy and requires little concentration, the ‘Fit’ number for that person may be lower. When a person’s training is rather difficult and requires a substantial amount of concentration, the ‘Fit’ number for that person may be higher. Each person maintains the prerogative of determining a person’s own ‘Fit’ number. Yet, it is a process of negotiation, because an employer maintains the prerogative of whether to hire a person at the person’s self determined ‘Fit’ number.
The second group of terms (TjFij) represents the specific amount of effort that the person provides in completing the work. ‘Tj’ is an abbreviation for ‘Time of Jôb. This is the total number of hours that a person maintains in completing specific work.
‘Fij’ is an abbreviation for the ‘Factor of Intensity of Jôb.’ This represents the difficulty and concentration involved within the person’s completion of the work. The same principles of application, determination, and negotiation are relevant.
So, the total amount of ewkahs that a person receives for a specific amount of work is determined by multiplying each of the terms (Tt, Fit, Tj, Fij) with each other.
The elements and principles of this basic formula for determining the value of a person’s work are also utilised to determine the respective value of anything that exists within the atmosphere of the Earth; however, the respective formulas for these resources are increasingly complex. A comprehensive description of these formulae is provided at http://groups.yahoo.com/group/interFaithsettlement/message/18.
Determining Intensity:
To further one’s understanding about ‘Factors of Intensity,’ it is beneficial to consider some examples.
If a person is employed to complete some work, and whilst completing the work, the individual is conducting additional activities such as talking on the telephone, or watching a video, or instant messaging people, then the factor of intensity for that person’s work (specifically the ‘Factor of Intensity of Jôb’) may be considered lower. The consideration is that the concentration of the individual is divided upon additional activities other than the specific work. And thus, the ‘factor of intensity’ of the work is comparatively less. It may even be that such ‘distractions’ cause the length of time of the work (the ‘Tj,’ Time of Jôb) to be increased. Each of these considerations is involved in determining the ‘factor of intensity.’
There are also circumstances where a person is employed to complete some work that requires constant, undivided attention, like lifeguarding at a swimming pool or studying materials to complete a report. Within these circumstances, an individual is required to provide a considerable amount of effort and concentration to complete the work. After the completion of such work, an individual may experience a certain amount of fatigue because of the exertion of concentration and energy. Thus, each of these considerations is involved in determining the ‘factor of intensity.’
Amidst all these considerations, there is a simple ‘Standard Method’ that is utilised where all ‘factors of intensity’ are ‘1.’ Within this ‘Standard Method,’ the ‘Time of Training’ (Tt) is equal to the age of the person. Thus, the basic formula within the ‘Standard Method’ is:
Uc = Ta x Tj
where ‘Ta’ is the ‘Time of Age’ (the age of the person) and Tj represents the same, ‘Time of Jôb.
For instance, the value of a ‘day’s work’ (10 hours) of a man who is 20 years old is 200 ewkahs:
Uc = 20 years x 10 hours = 200 ewkahs
The value of a ‘day’s work’ (10 hours) of a man who is 40 years old is 400 ewkahs:
Uc = 40 years x 10 hours = 400 ewkahs
The value of a ‘year’s work’ (2000 hours: 50 weeks of 40 hours) of a man who is 20 years old is 40,000 ewkahs:
Uc = 20 years x 2000 hours = 40,000 hours
The value of a ‘year’s work’ (2000 hours: 50 weeks of 40 hours) of a man who is 40 years old is 80,000 ewkahs:
Uc = 40 years x 2000 hours = 80,000 hours
Additional information pertaining ewkahs and the different formulas for respectively valuating the comprehensive resources of Earth can be found at the website address, http://groups.yahoo.com/group/interFaithsettlement/message/18.
Description of this InterFaith Settlement:
In the same manner previously described, this InterFaith Settlement is an intentional community that welcomes respective religious adherents and respective religious leaders respectively from the many religious traditions of the World, including Judaism, Hinduism, Buddhism, Christianity, and Islam.
The notion of this InterFaith Settlement is a progression from, and within, the modern InterFaith Movement, tangibly beginning over a hundred years ago with the convening of the first Parliament of the World’s Religions at the Colombian Exposition in Chicago, Illinois (additional information pertaining the history of the InterFaith Movement can be found at the website of the longest, consecutively operating interFaith institution, International Association for Religious Freedom, www.iarf.net). The basic premise of this InterFaith Settlement is to provide a pragmatic example of immediate, mutual reliance amongst individuals respective for different religious traditions for the help respective individuals, families, organisations, and religious congregations from throughout the World, and respectively within different religious traditions, to learn how to interact with each other with enhanced mutual understanding, mutual respect, and even mutual amicability. It is a matter of building upon the historic and continuing intellectual, interFaith dialogue within the InterFaith Movement to provide tangible, pragmatic examples of interFaith cooperation.
Transferring the Custody of Salt Fork Park
After a considerable amount of deliberation, Salt Fork Park is identified as the specific area of land for the establishment of this InterFaith Settlement (a brief description of this deliberation is available within the organisation plan for this InterFaith Settlement, http://geocities.com/interFaithsettlement/page11). And with the identification of Salt Fork Park, there are the necessary arrangements to secure the transfer of Salt Fork Park to the custody of this InterFaith Settlement. The preceding custodian of Salt Fork Park is the State of Oyo (Ohio). The comparatively private organisation, Xanterra, is the preceding manager of the resort facilities within Salt Fork Park.
With adherence to the principle of sharing and a ‘fair trade,’ and given the preceding custodians of Salt Fork Park, it becomes necessary to determine the appropriate products and/or services that this InterFaith Settlement can provide in exchange for receiving the custody of Salt Fork Park.
Respective Teachings from Respective Religious Traditions:
The residents of this InterFaith Settlement abstain from holding or exchanging money. There is the teaching that Jesus provides of ‘render unto Caesar that which belongs to Caesar, and render unto God that which belongs to God.’ The principle of abstaining from holding or exchanging money is very much in adherence with this teaching, thus abstaining from becoming unduly influenced by any specific national government (Caesar).
We at this InterFaith Settlement also maintain an awareness and appreciation for the respective rules for sharing that are respectively maintained within many of the respective religious traditions of the World and Universe. Within the Bhagavad Gita of Hinduism, there is the teaching to perform sattvic giving, without the expectation of receiving anything in return. There is the teaching within the Torah of Judaism that commands people to abstain from ‘gleaning the full of the field,’ and to leave some of the fruit of the field for others to utilise. This coincides with the abstinence within Judaism from imposing slavery or usury. There is also the reciprocal teaching within Judaism that an individual may eat from the field of the individual’s neighbour, yet the individual is prohibited from putting the fruit of the neighbour’s field into the sac of the individual (for the individual’s own gain). Within the Koran of Islam, the command to practise regular charity, Zakat, is likely only exceeded in frequency by the respective command to bear witness to the One and only True God and to practise regular prayers.
Distinct from the ‘beggar’s bowl’ of Hinduism or Buddhism or the austere practice of within Christian hermitage, this InterFaith Settlement does maintain the propensity to cultivate resources and to trade and barter products and services with other individuals, families, and organisations. And indeed, these respective religious rules for sharing contextualise the manner in which this InterFaith Settlement maintains such trade and bartering.
Yet because of the abstinence from money, this InterFaith Settlement is effectively precluded from pursuing a capital raising strategy to amass the necessary financing to purchase Salt Fork Park. In this same respect, it is somewhat appropriate for this InterFaith Settlement to abstain from soliciting the contribution of financial resources (money) from others for the purchase of Salt Fork Park as a means of transferring the custody of Salt Fork Park to this InterFaith Settlement. Thus, there is the need for creativity. And there is the adage that ‘necessity breeds innovation.’
The ‘InterFaith Settlement Pledge’ and the ‘2 Days in 2 Years’ Campaign are substantially derived from, and inspired by, a teaching of the Buddha within the Digha Nikâya. In a certain passage, a king solicits the Buddha to instruct him on how to perform the most excellent sacrifice. The king has the intention of sacrificing numerous animals as a means of showing appreciation for the wealth of the land. Yet the Buddha describes a sacrifice that can be made without compromising the life of the animals. The Buddha instructs the king to announce the sacrifice to the elite of the land and to liberate the land to the people (enabling the people to maintain ownership and responsibility for the welfare within the kingdom). And rather than forcing the people into labour to prepare for the sacrifice, the Buddha instructs the king to simply allow those who want to labour for the kingdom to do so, and to allow those who want to abstain to do so. Then the Buddha instructs the king to dedicate the resources that would have been sacrificed as gifts to the people. The elite of the kingdom offer the king gifts for the sacrifice and he refuses the gifts, proclaiming that he already has an abundance. And so, inspired by the generosity of the king, the elite similarly provide gifts to the kingdom. And thus the king performs a sacrifice with multifold giving and without compromising the life within the kingdom.
Arrangement within the ‘2 Days in 2 Years’ Campaign:
The schematics of the ‘InterFaith Settlement Pledge’ and the ‘2 Days in 2 Years’ Campaign proceed accordingly. Individuals, families, organisations, and religious congregations respectively from throughout the World and respectively from the many religious traditions of the World, provide an appropriate amount of service to the World and Universe through the United Nations. ‘2 Days in 2 Years’ means that each individual provides 20 hours (2 days of 10 hours, each) of service through the United Nations, within the time frame of 2 years.
In exchange for this service, the United Nations provides an appropriate amount of forgiveness to the United States of America Taínoterranea for the financial obligations that the United States of America Taínoterranea maintains towards the United Nations.
In exchange for this forgiveness, the United States of America Taínoterranea respectively provides an appropriate amount of forgiveness to the State of Oyo (Ohio) and Xanterra for the respective financial obligations that the State of Oyo and Xanterra maintains towards the United States of America Taínoterranea.
In exchange for this forgiveness, the State of Oyo (Ohio) and Xanterra transfer the custody of Salt Fork Park to this InterFaith Settlement.
The initial 50 men who reside within this InterFaith Settlement agree to provide 100 hours of service each year, for 50 years, through the auspices of the InterFaith Movement. This includes convening a biannual conference pertaining the respective experience and wisdom that these 50 men maintain through living within this InterFaith Settlement.
The quid pro quo (‘I do for you if you do for me’) tendency of this arrangement may seem much less noble than the sacrifice described within the Digha Nikâya of Buddhism, the practise of Zakat within the Koran of Islam, the ‘open field’ within the Torah of Judaism, the sattvic giving within the Bhagavad Gita of Hinduism, or the teachings of generosity within the Gospels of Christianity. Yet it is a matter of cultivating a premise of cooperation and trust amongst individuals and groups who have been at enmity with each other for many generations. And often within such a cultivation of cooperation and trust, these individuals and groups need to be able to see the immediate benefit within the vulnerability of even considering such cooperation and trust. And in constantly being able to perceive the immediate benefit, these individuals and groups can become increasingly confident and reassured through similarly, yet intangibly, perceiving the long term, and even cosmic and spiritual, benefits of maintaining such cooperation and trust.
The Actual Participation:
The actual service provided through this ‘2 Days in 2 Years’ Campaign can be perceived as a simple service project that is maintained through the auspices of one of the entities of the United Nations, such as the United Nations Children’s Fund (UNICEF), www.unicef.org, the United Nations Volunteer Programme, www.unv.org, the United Nations Educational, Scientific, and Cultural Organisation (UNESCO) www.unesco.org, and additional institutions. The significant distinction with this ‘2 Days in 2 Years’ Campaign from other service projects directly facilitated by the United Nations is the necessity for this ‘2 Days in 2 Years’ Campaign to be officially sanctioned as a United Nations initiative and to be administered through an appropriate office within the United Nations system.
In this respect, this ‘2 Days in 2 Years’ Campaign resembles a conventional grassroots effort of organising interests and soliciting the United Nations to accept this arrangement. This ‘2 Days in 2 Years’ Campaign also requires the respective acceptance of the United States of America Taínoterranea, the State of Oyo (Ohio), and Xanterra for this arrangement. Thus, the initial efforts within this ‘2 Days in 2 Years’ Campaign are to solicit each of these institutions and organisations (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra) to accept this arrangement. This includes organising local meetings, forwarding correspondences (post mail, telephone, facsimile, email, and otherwise), cooperating with additional organisations and institutions (this InterFaith Settlement, interFaith institutions and organisations, religious institutions, respective religious congregations, community groups, government institutions, civil society, and additional institutions and organisations), coordinating promotional events (informational exhibits, seminars, demonstrations, social gatherings, silence, and additional activities), and meeting with the respective leaders of these specific institutions (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra).
With this arrangement accepted by these institutions (United Nations, United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra), God Willing, then the proceeding service can be performed within an increasingly conventional manner, within service projects specifically deemed appropriate by, and directly administered through, the United Nations. This includes maintaining appropriate records of the respective service provided by each individual participating within the ‘2 Days in 2 Years’ Campaign. The ‘2 Days in 2 Years’ Campaign continues until the total amount of 100,000,000 ewkahs is collected by the United Nations.
The Numbers:
The number of 100,000,000 ewkahs is an estimated, conventional value for Salt Fork Park. The specific methodology for determining this value is explained within the previously referenced paper, ‘Transmonetary Valuation System,’ http://groups.yahoo.com/group/interFaithsettlement/message/18. The total amount provided from the ‘InterFaith Settlement Pledge’ is 10,000,000 ewkahs (estimating an average age of men to be 40 years old throughout the fulfilling of the pledge):
Uc = 40 years x 100 hours = 4,000 ewkahs, each year, per man
4,000 ewkahs x 50 years = 200,000 ewkahs, per man
200,000 ewkahs x 50 men = 10,000,000 ewkahs
In this respect, the same exact amount (10,000,000 ewkahs) is solicited from each of the predominant World religions of Judaism, Hinduism, Buddhism, Christianity, and Islam. Within the parameters of the ‘2 Days in 2 Years’ Campaign (and similarly presuming an average age of participants to be 40 years old), this equates to the participation of 12,500 people respectively from each of these religious traditions:
Uc = 20 hours x 40 years = 800 ewkahs, per person
800 ewkahs x 12,500 people = 10,000,000 ewkahs
With respect to the notion of equitability, 10,000,000 ewkahs is the highest amount that can be respectively contributed from each of these religious traditions of Judaism, Hinduism, Buddhism, Christianity, and Islam. Individuals respectively from any of these respective religious traditions may, however, complete mas than one ‘2 Days in 2 Years’ Campaign (an individual can provide a service of 4 days or an additional amount of time, and have this service qualify within the respectively solicited amount for that individual’s respective religious tradition). If a respective religious tradition already completes the solicited aggregate amount of service for that respective religious tradition, an individual within that respective religious tradition can provide service that qualifies within the solicited amount for the aggregate World (explained further within this material) or can provide service that qualifies beyond the scope of this ‘2 Days in 2 Years’ Campaign because such service is simply the right thing to do.
Thus much, the working calculation is:
10,000,000 ewkahs (50 Men for 50 Years) from the ‘InterFaith Settlement Pledge’
10,000,000 ewkahs (12,500 People for 20 Hours) from Judaism
10,000,000 ewkahs (12,500 People for 20 Hours) from Hinduism
10,000,000 ewkahs (12,500 People for 20 Hours) from Buddhism
10,000,000 ewkahs (12,500 People for 20 Hours) from Christianity
10,000,000 ewkahs (12,500 People for 20 Hours) from Islam
__________
60,000,000 ewkahs
This leaves a balance of 40,000,000 ewkahs to be provided within this arrangement. In this respect, there is the solicitation for the aggregate of the World and Universe to provide this balance of 40,000,000 ewkahs. The same parameters of this ‘2 Days in 2 Years’ Campaign are applicable, and thus requires an additional participation of 50,000 people respectively from the World and Unvierse:
Uc = 20 hours x 40 years = 800 ewkahs, per person
800 ewkahs x 50,000 people = 40,000,000 ewkahs
And thus the total amount of 100,000,000 ewkahs is attained:
10,000,000 ewkahs (50 Men for 50 Years) from the ‘InterFaith Settlement Pledge
10,000,000 ewkahs (12,500 People for 20 Hours) from Judaism
10,000,000 ewkahs (12,500 People for 20 Hours) from Hinduism
10,000,000 ewkahs (12,500 People for 20 Hours) from Buddhism
10,000,000 ewkahs (12,500 People for 20 Hours) from Christianity
10,000,000 ewkahs (12,500 People for 20 Hours) from Islam
60,000,000 ewkahs (50,000 People for 20 Hours) from the World and Universe
_________
100,000,000 ewkahs
Additional, Specific Considerations:
As previously described, these numbers are general estimations, utilising the ‘Standard Method’ (all factors of intensity equal to ‘1’) and presuming an average age of service providers being 40 years old.
In actuality, it is appropriate for each individual to utilise the respective age (Ta) of each individual in determining the conventional value of the respective service from each individual. Yet each individual also maintains the prerogative of respectively determining an individual’s own respective time of training (Tt). Each individual also maintains the prerogative in respectively determining an individual’s own respective factors of intensity.
And in the same respect, the United States of America Taínoterranea maintains the prerogative of accepting the conventional value of the service as it is determined by the individual or to utilise the standard methodology with all factors of intensity being ‘1’ (Fit = 1; Fij = 1), and with the time of training being equal to the age of the individual (Tt = Ta).
The United Nations maintains the prerogative of determining what is ‘qualifiable’ service when this arrangement is accepted by each institution (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra), God Willing. As previously described, the initial grassroots activism within this ‘2 Days in 2 Years’ Campaign (organising, meetings, mailings, events, correspondences, petitioning, et cetera) qualifies as service within this ‘2 Days in 2 Years’ Campaign. In this respect, it is beneficial for individuals to maintain appropriate time sheets and to include references to tangible documents, correspondences (mailings, telephone calls, et cetera), minutes from meetings, events, et cetera, that coincide with these time sheets.
When this ‘2 Days in 2 Years’ Campaign is complete and the appropriate amount of service is provided, God Willing, individuals are encourage to continue to similarly provide service for the benefit of the World and Universe. This service can be maintained through increased participation within respective religious congregations, increased participation within respective communities, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or additional cooperation and involvement with this InterFaith Settlement.
Salutations:
You are encouraged to earnestly communicate with your respective family, religious leaders, teachers, friends, and community about this ‘2 Days in 2 Years’ Campaign and this InterFaith Settlement. With the appropriate consent and cooperation from your family and religious leaders, you are encouraged to organise your efforts with your family, religious congregants, friends, teachers, and community to participate within this ‘2 Days in 2 Years’ Campaign.
For weblinks to interFaith institutions and organisations, respective religious organisations and institutions, as well as international, governemental, benevolent, advocacy, civil society, agricultural, and additional organisations and institutions, you are welcome to proceed to the website: http://spaces.msn.com/interFaithforum.
For additional consultation, you are welcome to contact Peter F Womack at this InterFaith Settlement:
InterFaith Settlement
International Secretariat
3825 Silsby Road
University Heights 44118, Oyo (Ohio)
+1 216 371 3367
interFaithsettlers@myway.com
http://geocities.com/interFaithsettlement
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May Peace And Blessings Of God Be Upon The Rishis.
May Peace And Blessings Of God Be Upon Moses.
May Peace And Blessings Of God Be Upon The Buddha.
May Peace And Blessings Of God Be Upon Jesus.
May Peace And Blessings Of God Be Upon Muhammad.
May Peace And Blessings Of God Be Upon The Universe.
Amen.
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May Peace Be With You.
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Peace belongs throughout the Universe.
Good Samadhi belongs toward Nirvâna.
All Praise Belongs To God.
for
this InterFaith Settlement
What It Is:
This InterFaith Settlement is an intentional community that welcomes respective religious adherents and leaders from the many, respective religious traditions of the World and Universe, including Judaism, Hinduism, Buddhism, Christianity, and Islam. The lessons gained from this InterFaith Settlement are shared throughout the World and Universe to improve the interaction amongst individuals respectively from different religious traditions.
How It Works:
1.) Individuals provide Service (2 Days of 10 Hours, each) to the World and Universe through the United Nations;
2.) The United Nations provides Forgiveness to the United States of America Taínoterranea (for financial obligations);
3.) The United States of America Taínoterranea provides Forgiveness to the State of Oyo (Ohio) and Forgiveness to Xanterra (for respective financial obligations);
4.) The State of Oyo (Ohio) and Xanterra Transfer Salt Fork Park to the Custody of this InterFaith Settlement; and,
5.) This InterFaith Settlement provides Service (‘50 Men for 50 Years’ Pledge) to the World and Universe.
What You Can Do:
Individuals Respectively Belonging to a Specific Religious Congregation:
1.) You can ponder about, meditate beyond, and pray for this InterFaith Settlement;
2.) You can talk with the respective religious leaders of your respective congregation about this InterFaith Settlement;
3.) You can organise an initiative within your congregation to support this InterFaith Settlement;
4.) Your congregational group can petition the United Nations to:
a.) accept the arrangement with this InterFaith Settlement, and
b.) lobby the United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra to also accept the arrangement with this InterFaith Settlement;
5.) When this arrangement is accepted and this ‘2 Days in 2 Years’ Campaign is complete, God Willing, your respective congregational groups can maintain further participation through increased involvement with your respective religious congregations, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or even additional cooperation and involvement with this InterFaith Settlement.
Individuals Respectively Remaining outside any Specific Religious Congregation:
1.) You can ponder about, meditate beyond, and pray for this InterFaith Settlement;
2.) You can talk with your parents, family, teachers, friends, coworkers, colleagues, neighbours, and community leaders about this InterFaith Settlement;
3.) You can organise an initiative within your respective local schools, universities, amongst your respective friends, coworkers, and/or amongst your respective community groups and/or another organisations with which you are respectively involved, to support this InterFaith Settlement;
4.) Your group can petition the United Nations to:
a.) accept the arrangement with this InterFaith Settlement, and
b.) lobby the United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra to also accept the arrangement with this InterFaith Settlement;
5.) When this arrangement is accepted and this ‘2 Days in 2 Years’ Campaign is complete, God Willing, your respective groups can maintain further participation through increased involvement within respective initiatives within your respective communities, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or even additional cooperation and involvement with this InterFaith Settlement.
Numbers:
100,000,000 Ewkahs (total amount required for the transfer of Salt Fork Park to the custody of this InterFaith Settlement):
10,000,000 Ewkahs from this InterFaith Settlement Pledge (50 men for 50 years)*
10,000,000 Ewkahs from Judaism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Hinduism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Buddhism (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Christianity (12,500 people providing 20 hours of service)**
10,000,000 Ewkahs from Islam (12,500 people providing 20 hours of service)**
40,000,000 Ewkahs from the World and Universe (50,000 people providing 20 hours of service)***
*this is the pledge made by the initial male residents of this InterFaith Settlement
**this number (12,500) is a revision from a previously described number of 1,250, and is based upon an approximated mean age of 40 years for people providing service
***this number (50,000) is a revision from a previously described number of 6,000, and is based upon an approximated mean age of 40 years for people providing service
We at this InterFaith Settlement apologise for the previous calculation difficulty and for any harm this has caused.
InterFaith Settlement
International Secretariat
3825 Silsby Road
University Heights 44118, Oyo (Ohio)
+1 216 371 3367
interFaith_settlers@myway.com
http://geocities.com/interFaithsettlement
Illustration Adapted from Artwork Commissioned by Microsoft
Ewkahs Explained:
An ‘ewkah’ is simply a way of placing a value upon something without utilising money. The term, ‘ewkah,’ is actually derived from an acronym, ‘UC,’ which is an abbreviation for ‘Units of Cost.’
The basic formula involving ewkahs describes a way of valuing the work that a person does. Within this basic formula, there are two main considerations: 1.) how much training the person has before doing the work, and 2.) how much effort the person provides in completing the work.
Basic Formula:
Uc = TtFit x TjFij
In this formula, the ewkahs (units of cost) are listed on the left hand side of the equation.
The first group of terms (TtFit) represents the training that a person maintains before doing the work. ‘Tt’ is an abbreviation for ‘Time of Training.’ This is the total number of years of training and experience that a person has immediately before beginning the work.
‘Fit’ is an abbreviation for the ‘Factor of Intensity of Training.’ This represents the difficulty and concentration involved within the person’s training. When a person’s training is rather easy and requires little concentration, the ‘Fit’ number for that person may be lower. When a person’s training is rather difficult and requires a substantial amount of concentration, the ‘Fit’ number for that person may be higher. Each person maintains the prerogative of determining a person’s own ‘Fit’ number. Yet, it is a process of negotiation, because an employer maintains the prerogative of whether to hire a person at the person’s self determined ‘Fit’ number.
The second group of terms (TjFij) represents the specific amount of effort that the person provides in completing the work. ‘Tj’ is an abbreviation for ‘Time of Jôb. This is the total number of hours that a person maintains in completing specific work.
‘Fij’ is an abbreviation for the ‘Factor of Intensity of Jôb.’ This represents the difficulty and concentration involved within the person’s completion of the work. The same principles of application, determination, and negotiation are relevant.
So, the total amount of ewkahs that a person receives for a specific amount of work is determined by multiplying each of the terms (Tt, Fit, Tj, Fij) with each other.
The elements and principles of this basic formula for determining the value of a person’s work are also utilised to determine the respective value of anything that exists within the atmosphere of the Earth; however, the respective formulas for these resources are increasingly complex. A comprehensive description of these formulae is provided at http://groups.yahoo.com/group/interFaithsettlement/message/18.
Determining Intensity:
To further one’s understanding about ‘Factors of Intensity,’ it is beneficial to consider some examples.
If a person is employed to complete some work, and whilst completing the work, the individual is conducting additional activities such as talking on the telephone, or watching a video, or instant messaging people, then the factor of intensity for that person’s work (specifically the ‘Factor of Intensity of Jôb’) may be considered lower. The consideration is that the concentration of the individual is divided upon additional activities other than the specific work. And thus, the ‘factor of intensity’ of the work is comparatively less. It may even be that such ‘distractions’ cause the length of time of the work (the ‘Tj,’ Time of Jôb) to be increased. Each of these considerations is involved in determining the ‘factor of intensity.’
There are also circumstances where a person is employed to complete some work that requires constant, undivided attention, like lifeguarding at a swimming pool or studying materials to complete a report. Within these circumstances, an individual is required to provide a considerable amount of effort and concentration to complete the work. After the completion of such work, an individual may experience a certain amount of fatigue because of the exertion of concentration and energy. Thus, each of these considerations is involved in determining the ‘factor of intensity.’
Amidst all these considerations, there is a simple ‘Standard Method’ that is utilised where all ‘factors of intensity’ are ‘1.’ Within this ‘Standard Method,’ the ‘Time of Training’ (Tt) is equal to the age of the person. Thus, the basic formula within the ‘Standard Method’ is:
Uc = Ta x Tj
where ‘Ta’ is the ‘Time of Age’ (the age of the person) and Tj represents the same, ‘Time of Jôb.
For instance, the value of a ‘day’s work’ (10 hours) of a man who is 20 years old is 200 ewkahs:
Uc = 20 years x 10 hours = 200 ewkahs
The value of a ‘day’s work’ (10 hours) of a man who is 40 years old is 400 ewkahs:
Uc = 40 years x 10 hours = 400 ewkahs
The value of a ‘year’s work’ (2000 hours: 50 weeks of 40 hours) of a man who is 20 years old is 40,000 ewkahs:
Uc = 20 years x 2000 hours = 40,000 hours
The value of a ‘year’s work’ (2000 hours: 50 weeks of 40 hours) of a man who is 40 years old is 80,000 ewkahs:
Uc = 40 years x 2000 hours = 80,000 hours
Additional information pertaining ewkahs and the different formulas for respectively valuating the comprehensive resources of Earth can be found at the website address, http://groups.yahoo.com/group/interFaithsettlement/message/18.
Description of this InterFaith Settlement:
In the same manner previously described, this InterFaith Settlement is an intentional community that welcomes respective religious adherents and respective religious leaders respectively from the many religious traditions of the World, including Judaism, Hinduism, Buddhism, Christianity, and Islam.
The notion of this InterFaith Settlement is a progression from, and within, the modern InterFaith Movement, tangibly beginning over a hundred years ago with the convening of the first Parliament of the World’s Religions at the Colombian Exposition in Chicago, Illinois (additional information pertaining the history of the InterFaith Movement can be found at the website of the longest, consecutively operating interFaith institution, International Association for Religious Freedom, www.iarf.net). The basic premise of this InterFaith Settlement is to provide a pragmatic example of immediate, mutual reliance amongst individuals respective for different religious traditions for the help respective individuals, families, organisations, and religious congregations from throughout the World, and respectively within different religious traditions, to learn how to interact with each other with enhanced mutual understanding, mutual respect, and even mutual amicability. It is a matter of building upon the historic and continuing intellectual, interFaith dialogue within the InterFaith Movement to provide tangible, pragmatic examples of interFaith cooperation.
Transferring the Custody of Salt Fork Park
After a considerable amount of deliberation, Salt Fork Park is identified as the specific area of land for the establishment of this InterFaith Settlement (a brief description of this deliberation is available within the organisation plan for this InterFaith Settlement, http://geocities.com/interFaithsettlement/page11). And with the identification of Salt Fork Park, there are the necessary arrangements to secure the transfer of Salt Fork Park to the custody of this InterFaith Settlement. The preceding custodian of Salt Fork Park is the State of Oyo (Ohio). The comparatively private organisation, Xanterra, is the preceding manager of the resort facilities within Salt Fork Park.
With adherence to the principle of sharing and a ‘fair trade,’ and given the preceding custodians of Salt Fork Park, it becomes necessary to determine the appropriate products and/or services that this InterFaith Settlement can provide in exchange for receiving the custody of Salt Fork Park.
Respective Teachings from Respective Religious Traditions:
The residents of this InterFaith Settlement abstain from holding or exchanging money. There is the teaching that Jesus provides of ‘render unto Caesar that which belongs to Caesar, and render unto God that which belongs to God.’ The principle of abstaining from holding or exchanging money is very much in adherence with this teaching, thus abstaining from becoming unduly influenced by any specific national government (Caesar).
We at this InterFaith Settlement also maintain an awareness and appreciation for the respective rules for sharing that are respectively maintained within many of the respective religious traditions of the World and Universe. Within the Bhagavad Gita of Hinduism, there is the teaching to perform sattvic giving, without the expectation of receiving anything in return. There is the teaching within the Torah of Judaism that commands people to abstain from ‘gleaning the full of the field,’ and to leave some of the fruit of the field for others to utilise. This coincides with the abstinence within Judaism from imposing slavery or usury. There is also the reciprocal teaching within Judaism that an individual may eat from the field of the individual’s neighbour, yet the individual is prohibited from putting the fruit of the neighbour’s field into the sac of the individual (for the individual’s own gain). Within the Koran of Islam, the command to practise regular charity, Zakat, is likely only exceeded in frequency by the respective command to bear witness to the One and only True God and to practise regular prayers.
Distinct from the ‘beggar’s bowl’ of Hinduism or Buddhism or the austere practice of within Christian hermitage, this InterFaith Settlement does maintain the propensity to cultivate resources and to trade and barter products and services with other individuals, families, and organisations. And indeed, these respective religious rules for sharing contextualise the manner in which this InterFaith Settlement maintains such trade and bartering.
Yet because of the abstinence from money, this InterFaith Settlement is effectively precluded from pursuing a capital raising strategy to amass the necessary financing to purchase Salt Fork Park. In this same respect, it is somewhat appropriate for this InterFaith Settlement to abstain from soliciting the contribution of financial resources (money) from others for the purchase of Salt Fork Park as a means of transferring the custody of Salt Fork Park to this InterFaith Settlement. Thus, there is the need for creativity. And there is the adage that ‘necessity breeds innovation.’
The ‘InterFaith Settlement Pledge’ and the ‘2 Days in 2 Years’ Campaign are substantially derived from, and inspired by, a teaching of the Buddha within the Digha Nikâya. In a certain passage, a king solicits the Buddha to instruct him on how to perform the most excellent sacrifice. The king has the intention of sacrificing numerous animals as a means of showing appreciation for the wealth of the land. Yet the Buddha describes a sacrifice that can be made without compromising the life of the animals. The Buddha instructs the king to announce the sacrifice to the elite of the land and to liberate the land to the people (enabling the people to maintain ownership and responsibility for the welfare within the kingdom). And rather than forcing the people into labour to prepare for the sacrifice, the Buddha instructs the king to simply allow those who want to labour for the kingdom to do so, and to allow those who want to abstain to do so. Then the Buddha instructs the king to dedicate the resources that would have been sacrificed as gifts to the people. The elite of the kingdom offer the king gifts for the sacrifice and he refuses the gifts, proclaiming that he already has an abundance. And so, inspired by the generosity of the king, the elite similarly provide gifts to the kingdom. And thus the king performs a sacrifice with multifold giving and without compromising the life within the kingdom.
Arrangement within the ‘2 Days in 2 Years’ Campaign:
The schematics of the ‘InterFaith Settlement Pledge’ and the ‘2 Days in 2 Years’ Campaign proceed accordingly. Individuals, families, organisations, and religious congregations respectively from throughout the World and respectively from the many religious traditions of the World, provide an appropriate amount of service to the World and Universe through the United Nations. ‘2 Days in 2 Years’ means that each individual provides 20 hours (2 days of 10 hours, each) of service through the United Nations, within the time frame of 2 years.
In exchange for this service, the United Nations provides an appropriate amount of forgiveness to the United States of America Taínoterranea for the financial obligations that the United States of America Taínoterranea maintains towards the United Nations.
In exchange for this forgiveness, the United States of America Taínoterranea respectively provides an appropriate amount of forgiveness to the State of Oyo (Ohio) and Xanterra for the respective financial obligations that the State of Oyo and Xanterra maintains towards the United States of America Taínoterranea.
In exchange for this forgiveness, the State of Oyo (Ohio) and Xanterra transfer the custody of Salt Fork Park to this InterFaith Settlement.
The initial 50 men who reside within this InterFaith Settlement agree to provide 100 hours of service each year, for 50 years, through the auspices of the InterFaith Movement. This includes convening a biannual conference pertaining the respective experience and wisdom that these 50 men maintain through living within this InterFaith Settlement.
The quid pro quo (‘I do for you if you do for me’) tendency of this arrangement may seem much less noble than the sacrifice described within the Digha Nikâya of Buddhism, the practise of Zakat within the Koran of Islam, the ‘open field’ within the Torah of Judaism, the sattvic giving within the Bhagavad Gita of Hinduism, or the teachings of generosity within the Gospels of Christianity. Yet it is a matter of cultivating a premise of cooperation and trust amongst individuals and groups who have been at enmity with each other for many generations. And often within such a cultivation of cooperation and trust, these individuals and groups need to be able to see the immediate benefit within the vulnerability of even considering such cooperation and trust. And in constantly being able to perceive the immediate benefit, these individuals and groups can become increasingly confident and reassured through similarly, yet intangibly, perceiving the long term, and even cosmic and spiritual, benefits of maintaining such cooperation and trust.
The Actual Participation:
The actual service provided through this ‘2 Days in 2 Years’ Campaign can be perceived as a simple service project that is maintained through the auspices of one of the entities of the United Nations, such as the United Nations Children’s Fund (UNICEF), www.unicef.org, the United Nations Volunteer Programme, www.unv.org, the United Nations Educational, Scientific, and Cultural Organisation (UNESCO) www.unesco.org, and additional institutions. The significant distinction with this ‘2 Days in 2 Years’ Campaign from other service projects directly facilitated by the United Nations is the necessity for this ‘2 Days in 2 Years’ Campaign to be officially sanctioned as a United Nations initiative and to be administered through an appropriate office within the United Nations system.
In this respect, this ‘2 Days in 2 Years’ Campaign resembles a conventional grassroots effort of organising interests and soliciting the United Nations to accept this arrangement. This ‘2 Days in 2 Years’ Campaign also requires the respective acceptance of the United States of America Taínoterranea, the State of Oyo (Ohio), and Xanterra for this arrangement. Thus, the initial efforts within this ‘2 Days in 2 Years’ Campaign are to solicit each of these institutions and organisations (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra) to accept this arrangement. This includes organising local meetings, forwarding correspondences (post mail, telephone, facsimile, email, and otherwise), cooperating with additional organisations and institutions (this InterFaith Settlement, interFaith institutions and organisations, religious institutions, respective religious congregations, community groups, government institutions, civil society, and additional institutions and organisations), coordinating promotional events (informational exhibits, seminars, demonstrations, social gatherings, silence, and additional activities), and meeting with the respective leaders of these specific institutions (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra).
With this arrangement accepted by these institutions (United Nations, United States of America Taínoterranea, State of Oyo (Ohio), and Xanterra), God Willing, then the proceeding service can be performed within an increasingly conventional manner, within service projects specifically deemed appropriate by, and directly administered through, the United Nations. This includes maintaining appropriate records of the respective service provided by each individual participating within the ‘2 Days in 2 Years’ Campaign. The ‘2 Days in 2 Years’ Campaign continues until the total amount of 100,000,000 ewkahs is collected by the United Nations.
The Numbers:
The number of 100,000,000 ewkahs is an estimated, conventional value for Salt Fork Park. The specific methodology for determining this value is explained within the previously referenced paper, ‘Transmonetary Valuation System,’ http://groups.yahoo.com/group/interFaithsettlement/message/18. The total amount provided from the ‘InterFaith Settlement Pledge’ is 10,000,000 ewkahs (estimating an average age of men to be 40 years old throughout the fulfilling of the pledge):
Uc = 40 years x 100 hours = 4,000 ewkahs, each year, per man
4,000 ewkahs x 50 years = 200,000 ewkahs, per man
200,000 ewkahs x 50 men = 10,000,000 ewkahs
In this respect, the same exact amount (10,000,000 ewkahs) is solicited from each of the predominant World religions of Judaism, Hinduism, Buddhism, Christianity, and Islam. Within the parameters of the ‘2 Days in 2 Years’ Campaign (and similarly presuming an average age of participants to be 40 years old), this equates to the participation of 12,500 people respectively from each of these religious traditions:
Uc = 20 hours x 40 years = 800 ewkahs, per person
800 ewkahs x 12,500 people = 10,000,000 ewkahs
With respect to the notion of equitability, 10,000,000 ewkahs is the highest amount that can be respectively contributed from each of these religious traditions of Judaism, Hinduism, Buddhism, Christianity, and Islam. Individuals respectively from any of these respective religious traditions may, however, complete mas than one ‘2 Days in 2 Years’ Campaign (an individual can provide a service of 4 days or an additional amount of time, and have this service qualify within the respectively solicited amount for that individual’s respective religious tradition). If a respective religious tradition already completes the solicited aggregate amount of service for that respective religious tradition, an individual within that respective religious tradition can provide service that qualifies within the solicited amount for the aggregate World (explained further within this material) or can provide service that qualifies beyond the scope of this ‘2 Days in 2 Years’ Campaign because such service is simply the right thing to do.
Thus much, the working calculation is:
10,000,000 ewkahs (50 Men for 50 Years) from the ‘InterFaith Settlement Pledge’
10,000,000 ewkahs (12,500 People for 20 Hours) from Judaism
10,000,000 ewkahs (12,500 People for 20 Hours) from Hinduism
10,000,000 ewkahs (12,500 People for 20 Hours) from Buddhism
10,000,000 ewkahs (12,500 People for 20 Hours) from Christianity
10,000,000 ewkahs (12,500 People for 20 Hours) from Islam
__________
60,000,000 ewkahs
This leaves a balance of 40,000,000 ewkahs to be provided within this arrangement. In this respect, there is the solicitation for the aggregate of the World and Universe to provide this balance of 40,000,000 ewkahs. The same parameters of this ‘2 Days in 2 Years’ Campaign are applicable, and thus requires an additional participation of 50,000 people respectively from the World and Unvierse:
Uc = 20 hours x 40 years = 800 ewkahs, per person
800 ewkahs x 50,000 people = 40,000,000 ewkahs
And thus the total amount of 100,000,000 ewkahs is attained:
10,000,000 ewkahs (50 Men for 50 Years) from the ‘InterFaith Settlement Pledge
10,000,000 ewkahs (12,500 People for 20 Hours) from Judaism
10,000,000 ewkahs (12,500 People for 20 Hours) from Hinduism
10,000,000 ewkahs (12,500 People for 20 Hours) from Buddhism
10,000,000 ewkahs (12,500 People for 20 Hours) from Christianity
10,000,000 ewkahs (12,500 People for 20 Hours) from Islam
60,000,000 ewkahs (50,000 People for 20 Hours) from the World and Universe
_________
100,000,000 ewkahs
Additional, Specific Considerations:
As previously described, these numbers are general estimations, utilising the ‘Standard Method’ (all factors of intensity equal to ‘1’) and presuming an average age of service providers being 40 years old.
In actuality, it is appropriate for each individual to utilise the respective age (Ta) of each individual in determining the conventional value of the respective service from each individual. Yet each individual also maintains the prerogative of respectively determining an individual’s own respective time of training (Tt). Each individual also maintains the prerogative in respectively determining an individual’s own respective factors of intensity.
And in the same respect, the United States of America Taínoterranea maintains the prerogative of accepting the conventional value of the service as it is determined by the individual or to utilise the standard methodology with all factors of intensity being ‘1’ (Fit = 1; Fij = 1), and with the time of training being equal to the age of the individual (Tt = Ta).
The United Nations maintains the prerogative of determining what is ‘qualifiable’ service when this arrangement is accepted by each institution (United Nations, United States of America Taínoterranea, State of Oyo [Ohio], and Xanterra), God Willing. As previously described, the initial grassroots activism within this ‘2 Days in 2 Years’ Campaign (organising, meetings, mailings, events, correspondences, petitioning, et cetera) qualifies as service within this ‘2 Days in 2 Years’ Campaign. In this respect, it is beneficial for individuals to maintain appropriate time sheets and to include references to tangible documents, correspondences (mailings, telephone calls, et cetera), minutes from meetings, events, et cetera, that coincide with these time sheets.
When this ‘2 Days in 2 Years’ Campaign is complete and the appropriate amount of service is provided, God Willing, individuals are encourage to continue to similarly provide service for the benefit of the World and Universe. This service can be maintained through increased participation within respective religious congregations, increased participation within respective communities, continuing service projects with the United Nations, additional initiatives and cooperation with interFaith institutions and organisations, and/or additional cooperation and involvement with this InterFaith Settlement.
Salutations:
You are encouraged to earnestly communicate with your respective family, religious leaders, teachers, friends, and community about this ‘2 Days in 2 Years’ Campaign and this InterFaith Settlement. With the appropriate consent and cooperation from your family and religious leaders, you are encouraged to organise your efforts with your family, religious congregants, friends, teachers, and community to participate within this ‘2 Days in 2 Years’ Campaign.
For weblinks to interFaith institutions and organisations, respective religious organisations and institutions, as well as international, governemental, benevolent, advocacy, civil society, agricultural, and additional organisations and institutions, you are welcome to proceed to the website: http://spaces.msn.com/interFaithforum.
For additional consultation, you are welcome to contact Peter F Womack at this InterFaith Settlement:
InterFaith Settlement
International Secretariat
3825 Silsby Road
University Heights 44118, Oyo (Ohio)
+1 216 371 3367
interFaithsettlers@myway.com
http://geocities.com/interFaithsettlement
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May Peace And Blessings Of God Be Upon The Rishis.
May Peace And Blessings Of God Be Upon Moses.
May Peace And Blessings Of God Be Upon The Buddha.
May Peace And Blessings Of God Be Upon Jesus.
May Peace And Blessings Of God Be Upon Muhammad.
May Peace And Blessings Of God Be Upon The Universe.
Amen.
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May Peace Be With You.
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Peace belongs throughout the Universe.
Good Samadhi belongs toward Nirvâna.
All Praise Belongs To God.
Universal Principles of Faith
We shall only praise the one True God.
We shall only utilise the Name of God in Truth.
We shall abstain from making any graven image of that which is in Heaven, on Earth, or in the Sea beneath the Earth.
We remember Shabbat; we keep it Holy.
We honour our fars and our mors; so that we may have length of life.
We shall abstain from killing.
We shall abstain from committing adultery.
We shall abstain from stealing.
We shall abstain from proclaiming false witness against our kinsman.
We shall abstain from coveting the house of our kinsman, the wife of our kinsman, the manservant of our kinsman, the maidservant of our kinsman, the ox or ass of our kinsman.
We progress Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Meditation.
We do unto others as we would have them do unto us.
We abstain from the consumption of animals.
We abstain from intoxicants.
We abstain from games of chance.
Peace
These Universal Principles of Faith are adapted from the proceeding verses from the respective Holy Scriptures of Judaism, Hinduism, Buddhism, Christianity, and Islam:
Exodus 20:1 – 18 (similarly Deuteronomy 5:6 – 21) from the Torah of Judaism
And God spoke all these words, saying,
‘I am God your God, Who brought you out of the land of Egypt, out of the house of bondage.
‘You shall have no other deities before me.
‘You shall not make for yourself a graven image, or any likeness of anything that is in Heaven above or that is in the Earth beneath, or that is in the water under the Earth; you shall not bow down to them or serve them; for I God your God am a jealous God, visiting the iniquity of the fars upon the children to the third and the fourth generation of those who hate Me, but showing steadfast love to the thousands of those who love Me and keep My commandments.
‘You shall not take the Name of God your God in vain; for God will not hold him guiltless who takes the Name of God in vain.
‘Remember Shabbat, to keep it Holy. Six days you shall labour, and do all your work; but the seventh day is Shabbat to God your God; in it you shall not do any work, you, or your son, or your dotter, your manservant, or your maidservant, or your cattle, or the sojourner who is within your gates; for in six days God made Heaven and Earth, the Sea, and all that is in them, and rested the seventh day; therefore God blessed Shabbat and hallowed it.
‘Honour your far and your mor, that your days may be long in the land which God your God gives you.
‘You shall not kill.
‘You shall not commit adultery.
‘You shall not steal.
‘You shall not bear false witness against your neighbour.
‘You shall not covet your neighbour’s house; you shall not covet your neighbour’s wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbour’s.’
Kassapa Síhanâda Sutta 13 from the Digha Nikâya of the Tripitaka of Buddhism
‘Now there is, O Kassapa, a way, there is a method which if a man follow he will of himself, both see and know that: ‘The Samana Gautama (the Buddha) is one who speaks in due season, speaks that which is, that which redounds to advantage, that which is the Dharma (the Norm), that which is the law of self restraint (the Vinaya).
‘And what, Kassapa, is that way, what that method, which if a man follow, he will, of himself, know that, and see that. Verily it is the Noble Eightfold Path, that is to say: Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Meditation.
‘This Kassapa, is that way, this that method, which if a man follow, he will of himself, both know and see that: ‘The Samana Gautama (the Buddha) is one who speaks in due season, speaks that which is, that which redounds to profit, that which is the Dharma (the Norm), that which is the law of self restraint.’
Matthew 22:34 – 40 from the Gospels of Christianity
But when the Pharisees heard that he had silenced the Sadducees, they came together. And one of them, a lawyer, asked him a question, to test him. ‘Teacher, which is the great commandment of the law?’ And he said to him, ‘You shall love God your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it. You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.’
John 15:12 – 17 from the Gospels of Christianity
‘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 God 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 God in my name, God may give it to you. This I command you, to love one another.’
Matthew 5:38 – 48 (Luke 6:27 - 36) from the Gospels of Christianity
‘You have hear 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 kilometer, go with him two kilometers. Give to him who begs from you, and do not refuse him who would borrow form 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 God who is in Heaven; for God makes the Sun of God rise on the evil and on the good, and sends rain on the just and the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your fellows, what mas are you doing than others? Do not even Gentiles do the same? You, therefore, must be perfect, as your heavenly God is perfect.’
Matthew 7:7 – 12 (Luke 11:9 - 13) from the Gospels of Christianity
‘Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks 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 good gifts to your children, how much mas will your God Who is in Heaven give good things to those who ask God! So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.’
Genesis 1:28 – 31 from the Torah of Judaism
And God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the Earth and subdue it; and have dominion over the fish of the Sea and over the birds of the air and over every living thing that moves upon the Earth.’ And God said, ‘Behold, I have given you every plant yielding seed which is upon the face of all the Earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the Earth, and to every bird of the air, and to everything that has the breath of life, I have given every green plant for food.’ And it was so. And God saw everything that God had made, and behold, it was very good. And there was evening and there was morning, a sixth day.
Bhagavad Gita 7: 7 – 11 (similarly 9:11 – 14) from Hinduism
There is nothing that exists separate from Me, Arjuna. The entire Universe is suspended from Me as My necklace of jewels.
Arjuna, I am the taste of pure water and the radiance of the Sun and Moon. I am the sacred word and the sound heard in air, and the courage of human beings.
I am the sweet fragrance in the Earth and the radiance of fire; I am the life in every creature and the striving of the spiritual aspirant.
My eternal seed, Arjuna, is to be found in every creature. I am the power of discrimination in those who are intelligent, and the glory of the noble.
In those who are strong, I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in harmony with the purpose of life.
Bhagavad Gita 9:29 from Hinduism
I look upon all creatures equally; none are less dear to Me and none mas dear. But those who worship Me with love live in Me, and I come to life in them.
Sura 17:44 (similarly 22:18; 2:29; 6:38) from the Koran of Islam
The seven Heavens and the Earth, and all beings, therein, declare the Glory of God. There is not a thing but celebrates the praise of God; and ye understand not how they declare the Glory of God! Verily God is Oft Forbearing, Most Forgiving.
Sura 21:106 – 107 from the Koran of Islam
Verily in this Koran is a Message for people who would Truly worship God.
We sent thee not, but as a Mercy for all creatures.
Matthew 15:10 – 11 (Mark 7:14 - 16) from the Gospels of Christianity
And he called the people to him and said to them, ‘Hear and understand: not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man.’
Kutadanta Sutta 1:26 from the Digha Nikâya of the Tripitaka of Buddhism
‘And is there, O Gautama, any other sacrifice less difficult and less troublesome of greater fruit and of greater advantage than all of these four?’
‘When a man with trusting heart takes upon himself the precepts- abstinence from destroying life; abstinence from taking what has not been given; abstinence from evil conduct in respect of lusts; abstinence from lying words; abstinence from strong, intoxicating, maddening drinks, the root of carelessness- that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’
Brahma Gâla Sutta 6 – 9 (similarly Sâmañña Phala Sutta 43 – 62 [in part]; Sonandanda Sutta 23 [in part]; Kûtadanta Sutta 27 [in part]; Mahâli Sutta 15 [in part]; Gâliya Sutta [in part]; Potthapâda Sutta 7 [in part]; Subha Sutta 7 [in part]; Kevaddha Sutta 8 [in part]; Lohikka Sutta 19 – 77 [in part]) form the Digha Nikâya of the Tripitaka of Buddhism
‘But also, fellows, if outsiders should speak in honour of me, in honour of the Dharma (the Doctrine), in honour of the Sangha (the Order), you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self conquest. When outsiders speak in honour of me, or of the Dharma, or of the Sangha, you should acknowledge what is right to be the fact, saying: ‘For this or that reason this is the fact, that is so, such a thing is found amongst us, is in us.’
‘It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when honouring the Tathâgata (one of wisdom), would speak. And what are such trifling, minor details of mere morality that he would honour?
‘’Putting away the killing of living things, Gautama the recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.’ It is thus that the unconverted man, when speaking of the Tathâgata, might speak.
‘Or he might say: ‘Putting away the taking of what has not been given, Gautama the recluse lives aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.’
‘Or he might say: ‘Putting away unchastity, Gautamathe recluse is chaste. He holds himself aloof, distantly off, from the vulgar practice, from the sexual act.’
‘Or he might say: ‘Putting away lying words, Gautama the recluse holds himself aloof from falsehood. He speaks Truth, from the Truth he never serves; Faithful and trustworthy, he breaks not his word to the World.’
‘Or he might say: ‘Putting away slander, Gautama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a Peacemaker, a lover of Peace, impassioned for Peace, a speaker of words that make for Peace.’
‘Or he might say: ‘Putting away rudeness of speech, Gautama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people- such are words he speaks.’
‘Or he might say: ‘Putting away frivolous talk, Gautama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Sangha. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.’
Sura 2:219 – 220 (similarly 5:93 – 95) from the Koran of Islam
They ask thee concerning wine and gambling. Say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit.’
They ask thee how much they are to spend; say: What is beyond your needs.’
Thus doth God make clear to you the signs of God: in order that ye may consider-
their bearings on this life and the Hereafter.
Leviticus 10:8 – 11 from the Torah of Judaism
And God spoke to Aaron, saying, ‘Drink no wine nor strong drink, you nor your sons with you, when you go into the tent of meeting, lest you die; it shall be a statute for ever throughout your generations. You are to distinguish between the Holy and the common, and between the unclean and the clean; and you are to teach the people of Israel all the statutes which God has spoken to them by Moses.’
Bhagavad Gita 2:16 – 17, 23 – 25 from Hinduism
The impermanent has no reality; reality lies in the eternal. Those who have seen the boundary between these two have attained the end of all knowledge.
Realise that which pervades the Universe and is indestructible; no power can affect this unchanging, imperishable reality.
The Self cannot be pierced by weapons or burned with fire; water cannot wet it, nor can the wind dry it.
The Self cannot be pierced or burned, made wet or dry. It is everlasting and infinite, standing on the motionless foundations of eternity.
The Self is unmanifested, beyond all thought, beyond all change. Knowing this, you should not grieve.
Bhagavad Gita 5:7 from Hinduism
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.
We shall only praise the one True God.
We shall only utilise the Name of God in Truth.
We shall abstain from making any graven image of that which is in Heaven, on Earth, or in the Sea beneath the Earth.
We remember Shabbat; we keep it Holy.
We honour our fars and our mors; so that we may have length of life.
We shall abstain from killing.
We shall abstain from committing adultery.
We shall abstain from stealing.
We shall abstain from proclaiming false witness against our kinsman.
We shall abstain from coveting the house of our kinsman, the wife of our kinsman, the manservant of our kinsman, the maidservant of our kinsman, the ox or ass of our kinsman.
We progress Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Meditation.
We do unto others as we would have them do unto us.
We abstain from the consumption of animals.
We abstain from intoxicants.
We abstain from games of chance.
Peace
These Universal Principles of Faith are adapted from the proceeding verses from the respective Holy Scriptures of Judaism, Hinduism, Buddhism, Christianity, and Islam:
Exodus 20:1 – 18 (similarly Deuteronomy 5:6 – 21) from the Torah of Judaism
And God spoke all these words, saying,
‘I am God your God, Who brought you out of the land of Egypt, out of the house of bondage.
‘You shall have no other deities before me.
‘You shall not make for yourself a graven image, or any likeness of anything that is in Heaven above or that is in the Earth beneath, or that is in the water under the Earth; you shall not bow down to them or serve them; for I God your God am a jealous God, visiting the iniquity of the fars upon the children to the third and the fourth generation of those who hate Me, but showing steadfast love to the thousands of those who love Me and keep My commandments.
‘You shall not take the Name of God your God in vain; for God will not hold him guiltless who takes the Name of God in vain.
‘Remember Shabbat, to keep it Holy. Six days you shall labour, and do all your work; but the seventh day is Shabbat to God your God; in it you shall not do any work, you, or your son, or your dotter, your manservant, or your maidservant, or your cattle, or the sojourner who is within your gates; for in six days God made Heaven and Earth, the Sea, and all that is in them, and rested the seventh day; therefore God blessed Shabbat and hallowed it.
‘Honour your far and your mor, that your days may be long in the land which God your God gives you.
‘You shall not kill.
‘You shall not commit adultery.
‘You shall not steal.
‘You shall not bear false witness against your neighbour.
‘You shall not covet your neighbour’s house; you shall not covet your neighbour’s wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbour’s.’
Kassapa Síhanâda Sutta 13 from the Digha Nikâya of the Tripitaka of Buddhism
‘Now there is, O Kassapa, a way, there is a method which if a man follow he will of himself, both see and know that: ‘The Samana Gautama (the Buddha) is one who speaks in due season, speaks that which is, that which redounds to advantage, that which is the Dharma (the Norm), that which is the law of self restraint (the Vinaya).
‘And what, Kassapa, is that way, what that method, which if a man follow, he will, of himself, know that, and see that. Verily it is the Noble Eightfold Path, that is to say: Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Meditation.
‘This Kassapa, is that way, this that method, which if a man follow, he will of himself, both know and see that: ‘The Samana Gautama (the Buddha) is one who speaks in due season, speaks that which is, that which redounds to profit, that which is the Dharma (the Norm), that which is the law of self restraint.’
Matthew 22:34 – 40 from the Gospels of Christianity
But when the Pharisees heard that he had silenced the Sadducees, they came together. And one of them, a lawyer, asked him a question, to test him. ‘Teacher, which is the great commandment of the law?’ And he said to him, ‘You shall love God your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it. You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.’
John 15:12 – 17 from the Gospels of Christianity
‘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 God 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 God in my name, God may give it to you. This I command you, to love one another.’
Matthew 5:38 – 48 (Luke 6:27 - 36) from the Gospels of Christianity
‘You have hear 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 kilometer, go with him two kilometers. Give to him who begs from you, and do not refuse him who would borrow form 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 God who is in Heaven; for God makes the Sun of God rise on the evil and on the good, and sends rain on the just and the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your fellows, what mas are you doing than others? Do not even Gentiles do the same? You, therefore, must be perfect, as your heavenly God is perfect.’
Matthew 7:7 – 12 (Luke 11:9 - 13) from the Gospels of Christianity
‘Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks 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 good gifts to your children, how much mas will your God Who is in Heaven give good things to those who ask God! So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.’
Genesis 1:28 – 31 from the Torah of Judaism
And God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the Earth and subdue it; and have dominion over the fish of the Sea and over the birds of the air and over every living thing that moves upon the Earth.’ And God said, ‘Behold, I have given you every plant yielding seed which is upon the face of all the Earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the Earth, and to every bird of the air, and to everything that has the breath of life, I have given every green plant for food.’ And it was so. And God saw everything that God had made, and behold, it was very good. And there was evening and there was morning, a sixth day.
Bhagavad Gita 7: 7 – 11 (similarly 9:11 – 14) from Hinduism
There is nothing that exists separate from Me, Arjuna. The entire Universe is suspended from Me as My necklace of jewels.
Arjuna, I am the taste of pure water and the radiance of the Sun and Moon. I am the sacred word and the sound heard in air, and the courage of human beings.
I am the sweet fragrance in the Earth and the radiance of fire; I am the life in every creature and the striving of the spiritual aspirant.
My eternal seed, Arjuna, is to be found in every creature. I am the power of discrimination in those who are intelligent, and the glory of the noble.
In those who are strong, I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in harmony with the purpose of life.
Bhagavad Gita 9:29 from Hinduism
I look upon all creatures equally; none are less dear to Me and none mas dear. But those who worship Me with love live in Me, and I come to life in them.
Sura 17:44 (similarly 22:18; 2:29; 6:38) from the Koran of Islam
The seven Heavens and the Earth, and all beings, therein, declare the Glory of God. There is not a thing but celebrates the praise of God; and ye understand not how they declare the Glory of God! Verily God is Oft Forbearing, Most Forgiving.
Sura 21:106 – 107 from the Koran of Islam
Verily in this Koran is a Message for people who would Truly worship God.
We sent thee not, but as a Mercy for all creatures.
Matthew 15:10 – 11 (Mark 7:14 - 16) from the Gospels of Christianity
And he called the people to him and said to them, ‘Hear and understand: not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man.’
Kutadanta Sutta 1:26 from the Digha Nikâya of the Tripitaka of Buddhism
‘And is there, O Gautama, any other sacrifice less difficult and less troublesome of greater fruit and of greater advantage than all of these four?’
‘When a man with trusting heart takes upon himself the precepts- abstinence from destroying life; abstinence from taking what has not been given; abstinence from evil conduct in respect of lusts; abstinence from lying words; abstinence from strong, intoxicating, maddening drinks, the root of carelessness- that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’
Brahma Gâla Sutta 6 – 9 (similarly Sâmañña Phala Sutta 43 – 62 [in part]; Sonandanda Sutta 23 [in part]; Kûtadanta Sutta 27 [in part]; Mahâli Sutta 15 [in part]; Gâliya Sutta [in part]; Potthapâda Sutta 7 [in part]; Subha Sutta 7 [in part]; Kevaddha Sutta 8 [in part]; Lohikka Sutta 19 – 77 [in part]) form the Digha Nikâya of the Tripitaka of Buddhism
‘But also, fellows, if outsiders should speak in honour of me, in honour of the Dharma (the Doctrine), in honour of the Sangha (the Order), you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self conquest. When outsiders speak in honour of me, or of the Dharma, or of the Sangha, you should acknowledge what is right to be the fact, saying: ‘For this or that reason this is the fact, that is so, such a thing is found amongst us, is in us.’
‘It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when honouring the Tathâgata (one of wisdom), would speak. And what are such trifling, minor details of mere morality that he would honour?
‘’Putting away the killing of living things, Gautama the recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.’ It is thus that the unconverted man, when speaking of the Tathâgata, might speak.
‘Or he might say: ‘Putting away the taking of what has not been given, Gautama the recluse lives aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.’
‘Or he might say: ‘Putting away unchastity, Gautamathe recluse is chaste. He holds himself aloof, distantly off, from the vulgar practice, from the sexual act.’
‘Or he might say: ‘Putting away lying words, Gautama the recluse holds himself aloof from falsehood. He speaks Truth, from the Truth he never serves; Faithful and trustworthy, he breaks not his word to the World.’
‘Or he might say: ‘Putting away slander, Gautama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a Peacemaker, a lover of Peace, impassioned for Peace, a speaker of words that make for Peace.’
‘Or he might say: ‘Putting away rudeness of speech, Gautama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people- such are words he speaks.’
‘Or he might say: ‘Putting away frivolous talk, Gautama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Sangha. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.’
Sura 2:219 – 220 (similarly 5:93 – 95) from the Koran of Islam
They ask thee concerning wine and gambling. Say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit.’
They ask thee how much they are to spend; say: What is beyond your needs.’
Thus doth God make clear to you the signs of God: in order that ye may consider-
their bearings on this life and the Hereafter.
Leviticus 10:8 – 11 from the Torah of Judaism
And God spoke to Aaron, saying, ‘Drink no wine nor strong drink, you nor your sons with you, when you go into the tent of meeting, lest you die; it shall be a statute for ever throughout your generations. You are to distinguish between the Holy and the common, and between the unclean and the clean; and you are to teach the people of Israel all the statutes which God has spoken to them by Moses.’
Bhagavad Gita 2:16 – 17, 23 – 25 from Hinduism
The impermanent has no reality; reality lies in the eternal. Those who have seen the boundary between these two have attained the end of all knowledge.
Realise that which pervades the Universe and is indestructible; no power can affect this unchanging, imperishable reality.
The Self cannot be pierced by weapons or burned with fire; water cannot wet it, nor can the wind dry it.
The Self cannot be pierced or burned, made wet or dry. It is everlasting and infinite, standing on the motionless foundations of eternity.
The Self is unmanifested, beyond all thought, beyond all change. Knowing this, you should not grieve.
Bhagavad Gita 5:7 from Hinduism
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.
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