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.

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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)

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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.