Herbert, Frank (1965). “Terminology of the Imperium: Orange Catholic Bible”. Dune https://dune.fandom.com/wiki/Orange_Catholic_Bible


From wikipedia: The Klingons adhere to a strict code of honor, similar to feudal Mongolian or Japanese customs, [..]. Their society is based on war and combat; ritual suicide is often preferred over living life as a crippled warrior, and may allow a warrior to die with honor. To be captured rather than killed in battle brings dishonor to not only the captive but his descendants. Death is depicted as a time for celebration, not grief.[33]

Klingons are depicted as a spiritual people. According to their legends, Klingons slew their own gods.[15] The equivalents to heaven and hell are called Sto-Vo-Kor and Gre’Thor, respectively; in Sto-Vo-Kor, battle and feasting can be eternally won and shared, while those sent to Gre’Thor are condemned to eternal torture unless their honor is restored by living relatives. Those who do not die in battle may not enter Sto-Vo-Kor; relatives undertake quests to guarantee their deceased comrades entry into paradise. Despite believing in an afterlife, the Klingons perform a form of last rite. This consists of spreading the eyes open, humming in anticipation of the final breath and roaring skywards when the warrior dies, warning the dead a Klingon warrior is coming (as shown in “Heart of Glory”). Yet Klingons have no burial rites, and dispose of corpses by the most expedient means available, considering them “empty shells”.[33]

The Klingons’ spiritual leader is Kahless, a messianic historical figure who established early codes of honor and was the first Klingon emperor. His fabled weapon, the Sword of Kahless, is depicted as a unique bat’leth that serves as the Klingon equivalent of the Holy Grail.[

In the Star Trek science fiction universe, Klingon warriors will often pray to Kahless for guidance before going into battle. ("Blood Oath") A popular Klingon prayer - often used during the time of Star Trek: Discovery - goes as follows:

“Whom do we seek?”


“How do we find him?”


“Give us light to see.”


“Will he hide from us always?”





ihad is classified into inner (“greater”) jihad, which involves a struggle against one’s own base impulses, and external (“lesser”) jihad, which is further subdivided into jihad of the pen/tongue (debate or persuasion) and jihad of the sword.

Ibn Hazm, lists four kinds of jihad fi sabilillah (struggle in the cause of God):

Jihad of the heart (jihad bil qalb/nafs) is concerned with combatting the devil and in the attempt to escape his persuasion to evil. This type of Jihad was regarded as the greater jihad (al-jihad al-akbar).

Jihad by the tongue (jihad bil lisan) (also Jihad by the word, jihad al-qalam) is concerned with speaking the truth and spreading the word of Islam with one’s tongue.

Jihad by the hand (jihad bil yad) refers to choosing to do what is right and to combat injustice and what is wrong with action.

Jihad by the sword (jihad bis saif) refers to qital fi sabilillah (armed fighting in the way of God, or holy war), the most common usage by Salafi Muslims and offshoots of the Muslim Brotherhood.[64]

A related hadith tradition that has “found its way into popular Muslim literature”,[65] and which has been said to “embody the Muslim mindset” of the Islamic Golden Age (the period from the mid-8th century to mid-13th century following the relocation of the Abbasid capital from Damascus to Baghdad),[66] is:

“The ink of the scholar is more holy than the blood of the martyr.”

According to classical Islamic scholars like Ibn Qayyim al-Jawziyya, Jihad is against four types of enemies: the lower self (nafs), Satan, the unbelievers, and the hypocrites. The first two types of Jihad are purely peaceful spiritual struggles. According to Ibn Qayyim “Jihad against the lower self precedes jihad against external enemies”. Confirming the central importance of the spiritual aspect of Jihad, Ibn Taymiyyah writes:

“Jihad against the lower self and whims is the foundation of jihad against the unbelievers and hypocrites, for a Muslim cannot wage jihad against them unless he has waged jihad against himself and his desires first, before he goes out against them.”[71]


Ephesians 6:14-18 (ESV): **14 **Stand therefore, rhaving fastened on the belt of truth, and shaving put on the breastplate of righteousness, **15 **and, tas shoes for your feet, having put on the readiness given by the gospel of peace. **16 **In all circumstances take up uthe shield of faith, with which you can extinguish all vthe flaming darts of wthe evil one; **17 **and take sthe helmet of salvation, and xthe sword of the Spirit, which is the word of God, praying yat all times zin the Spirit, awith all prayer and supplication. To that end, bkeep alert with all perseverance, making csupplication for all the saints, [..]

Commentary Navarre Bible:

“[..] all need to be prepared to struggle “against the principalities” of this world (v. 12). He is referring to those angels who rebelled against God and whom Christ has already overcome (1 Cor 15:24; Col 1:13-14; 2:15), but against whom we still have to contend. This is a struggle which must be pursued to the end: Paul uses terminology to do with the armor and weapons of Roman soldiers to describe the form this combat must take. First he recommends that they put on the “armor of God” (v. 13), for the “world rulers” who have to be striven against can be defeated only with spiritual weapons, which God supplies to those who love him– truth, righteousness, peace, faith (vv. 14-16), not forgetting the need for constant prayer moved by the Spirit (v. 18) and a strong sense of brotherhood. These weapons, since they are supernatural, are a guarantee of victory and therefore they enable one to engage in the struggle cheerfully and confidently. “Let us be filled with confidence”, St John Chrysostom exhorts, “and let us discard everything so as to be able to meet this onslaught. Christ has equipped us with weapons more splendid than gold, more resistant than steel, weapons more fiery than any flame and lighter than the slightest breeze […]. These are weapons of a totally new kind, for they have been forged for a previously unheard-of type of combat. I, who am a mere man, find myself called upon to deal blows to demons; I, who am clothed in flesh, find myself at war with incorporeal powers. God has designed for me also an armor made, not of metal, but of justice; he has designed for me a shield not of bronze but of faith. I hold in my hand a keen sword, the word of the Spirit […]. Your victory must be that of a man who rests content” (“Baptismal Catechesis”, 3, 11-12).

  • St Paul, who is here writing from prison, in chains (v. 20) and in need of the help of God and of all his brethren in the faith, asks them to pray for him (v. 19), so that he may freely and effectively preach the Gospel.
  1. The devil never ceases to try to find ways to bring about man’s eternal damnation. But once overcome by Christ on the cross he has no longer any real power over us provided we use in our struggle against him the weapons provided by faith and complete trust in God. St John of Avila argues in this way: “Since this enemy is stronger than we are, we must avail of the ‘shield of faith’, which is something supernatural, whether it be by using a word of God, or receiving the sacraments or (countering the devil with) a doctrine of the Church. We need to believe firmly with our mind that all our strength comes from God” (“Audi Filia”, 30).
  2. Prayer is our outstanding supernatural resource for fighting the wiles of the enemy, “Prayer is, beyond doubt, the most powerful weapon the Lord gives us to conquer evil passions and temptations of the devil; but we must really put ourselves into our prayer: it is not enough just to say the words, it must come from the heart. And also prayer needs to be continuous, we must pray no matter what kind of situation we find ourselves in: the warfare we are engaged in is on-going, so our prayer must be on-going also […]. The Apostle adds ‘for all the saints’, because we should not only pray for ourselves but for the perseverance of all the faithful in the grace of God” (St Alphonsus, “Thoughts on the Passion”, 9, 3). The Apostle also identifies, as a supernatural resource in this struggle, a solicitous care for the holiness of others. It is quite likely that this concern will lead us to notice defects as well as virtues in our neighbor. This should not cause us to look down on him or criticize him, but rather to pray for him and help him improve.

“If you notice some defect in your friend,” St Ambrose recommends, “correct him privately; if he fails to listen to you, take him to task openly. For corrections are helpful and they are much more useful that a mute friendship. If your friend feels offended, you should still correct him; do not be afraid to insist on the point, even if the bitter taste of correction does not appeal to him. It is written in the Book of Proverbs: ‘Faithful are the wounds of a friend, profuse the kisses of an enemy’” (“De Officiis Ministrorum”, III, chap. XII, 127).


“what are dakas and dakinis? Simply speaking they are males and females who possess advanced experiences of tantric transformation and control and are therefore able to increase the blissful wisdom of a highly qualified practitioner.” –wikipedia: dakini

shambhala path of the warrior

A. How to Be a Warrior

  1. Creating an Enlightened Society
  2.  Discovering Basic Goodness
  3.  The Genuine Heart of Sadness
  4.  Fear and Fearlessness
  5.  Synchronizing Mind and Body
  6.  The Dawn of the Great Eastern Sun
  7.  The Cocoon
  8.  Renunciation and Daring
  9.  Celebrating the Journey
  10. Letting Go

B. Sacredness: The Warrior’s World

  1. Nowness
  2. Discovering Magic
  3. How to Invoke Magic
  4. Overcoming Arrogance
  5. Overcoming Habitual Patterns
  6. Sacred World
  7. Natural Hierarchy
  8. How to Rule

C. Authentic Presence

  1. The Universal Monarch
  2. Authentic Presence
  3. The Shambhala Lineage

great eastern sun

smile at fear

aureliano nava podcast https://aurelianonava.github.io/vctr/