שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
Holy Scriptures Study (Week 1; Beresheit) 118.6.27
Torah
Beresheit 1:1 – 6:8
“At the beginning Elohim created the cosmos, which included planet Earth.
“The earth was shapeless and empty, with darkness on the face of the waters, and life-giving winds from Elohim whooshed over the surface of the water. Elohim said, ‘Let there be light,’ and there was light.” (v1-3).
“Elohim saw that the light was good, and Elohim separated the light from the darkness. Elohim called the light “Day,” and the darkness (Adonai) called “Night.” And there was evening and there was morning, that very first day.” (v4-5).
“Elohim said, ‘Let there be a sky in the middle of the water, to separate the waters above from the waters below.’ (v6).
The 2nd day passes.
“Elohim said, ‘Let the waters under the sky be gathered to one place, and let the dry land appear.’ And so it was.” (v9).
“Then Elohim said, ‘Let the earth be filled with vegetation, and plants with seeds and trees that grow all kinds of fruits.’ And so it happened.
The 3rd day passes.
“Elohim said, ‘Let there be bright lights in the sky to separate the day from the night and to mark the time of the holidays, the days, and the years.” (v14).
The Sun, Moon, and Stars are created.
The 4th day passes.
“Elohim said, ‘Now let the water be filled with schools of swimming fish. And let birds fly over the land and through the air.’” (v20).
“Elohim blessed them all, saying, ‘Be fruitful and multiply, and fill the waters of the oceans and let the birds fill the air.’” (v22).
The 5th day passes.
“Elohim said, ‘Now let the earth give birth to all kinds of tame and wild animals.’ And so it happened.” (v24).
“Then Elohim said, ‘Let us make a human being in (Our) image like (Ourselves). Let human beings be the masters of the fish of the sea, the birds in the sky, the tame animals, and every creature that lives on the earth.’” (v26).
“Elohim now created a human being to be like (Adonai). In the image of Elohim (Adonai) created them, male and female.” (v27).
“Elohim blessed them. Elohim said to them,
“Be fertile and multiply.
“Settle the land and preserve it.
“Care for the fish in the sea,
“the birds of the sky,
“and every creature
“that lives on the earth.” (v28).
“Elohim said, ‘I have given you all kinds of seed-producing plants, and trees that produce seed-bearing fruit, for food.’” (v29).
“And also as food for every beast of the field, every bird of the air, and everything that walks the land and has a living soul.’ And so it was.” (v30).
The 6th day passes.
“Heaven and earth, and everything in them were successfully completed. On the seventh day Elohim completed all (Adonai’s) work, and on the seventh day (Adonai) rested from all (Adonai’s) work. Elohim blessed the seventh day, and (Adonai) declared it to be holy, because on this day Adonai rested from the work of creation.” (v1-3).
“This is the account of the creation of the heavens and the earth.
“All the plants as yet had not emerged out of the ground, and the grasses had not yet sprouted. This was so because Adonai had not yet sent rain to water the soil, and there were no people to farm the land. Then water flowed up from the earth, and it watered the entire surface of the ground. Now Elohim formed a man from the dust of the earth and breathed into his nostrils the breath of life. This is how man became a living person. Now Elohim planted a garden in Eden in the east. There (Adonai) placed the man that (Adonai) had created. Elohim planted trees that were beautiful to look at and with fruit that was good to eat, including the Tree of Life in the middle of the garden, and the Tree of Knowledge of Good and Evil.” (v4-9).
There is the description of 4 rivers: Pishon, Gihon, Tigris, and Euphrates.
“Adonai gave the man a warning, saying, ‘You may eat from every tree of the garden. But you must not eat from the Tree of Knowledge of Good and Evil, for on the day you eat from it, you will surely die.’” (v16-17).
“Elohim said, ‘It is not good for man to be alone. I will make a companion for him.’” (v18).
“Elohim then made the man fall into a deep sleep, and while he slept, (Adonai) took one of his ribs and closed the place from which it was taken. Elohim made the rib that (Adonai) took from the man into a woman, and (Adonai) brought her to the man.” (v21-22).
“The man exclaimed,
“She is bone from my bones
“and flesh from my flesh:
“She shall be called WoMan
“because she was taken from Man.” (v23)
“This is why a man leaves his father and mother and marries. So he and his wife can become united as one family. The man and his wife were both naked, but they were not ashamed by each other.” (v24-25).
“The snake was the trickiest of all the wild animals hat Elohim had created. The snake asked the woman, ‘Did Elohim really say that you may not eat from any of the trees of the garden?’” (v1).
The snake convinces the woman to eat from the fruit of the Tree of Knowledge; she gives the fruit to her husband and he eats it.
“The minds of both of them were opened, and they became ashamed because they were naked. So they sewed together fig leaves and made loincloths for themselves.” (v7).
The man and woman hide from Adonai, and Adonai summons both, asking whether both eat from the Tree of Knowledge.
The man and woman explain the circumstances.
Adonai curses the snake, as well as the man and the woman.
“By the sweat of your brow you will eat bread. And in the end you will return to the earth dead; From the earth you were created. You are dust, and to dust you shall return.” (v19).
“The man named his wife Chavah, because she was the mother of all life.” (v20).
“Elohim said, ‘Man has now become like one of (Us) in knowing good and evil. What if he decides to eat from the Tree of Life and live forever?’ So Elohim drove man from the Garden of Eden, to farm the earth from which he was created.” (v22-23).
Eve (Chavah) gives birth to Cain and Abel.
“Abel became a shepherd, while Cain became a farmer.
“One time, Cain brought some of his crops as an offering to Adonai. But Abel brought some of the finest lambs in his flock. Elohim was pleased with Abel’s offering, but (Adonai) was not pleased with Cain’s offering. Cain became very angry and sad.” (v2-5).
Cain becomes jealous of Abel, and Adonai warns Cain.
“One day when they were in the field. Cain said something to his brother Abel. Cain became angry at this brother Abel, and murdered him.” (v8).
Adonai asks Cain where Abel is; Cain initially avoids confession, and then confesses; Adonai curses Cain.
Cain’s wife gives birth to Enoch; the descendants of Enoch are described.
Chavah gives birth to Seth.
“This is the book of the history of mankind.
“When Elohim created man, (Adonai) made him in the likeness of Elohim. (Adonai) created them male and female. On the day they were created, (Adonai) blessed them and named them humans.” (v1-2).
The descendants of Adam are described, including: Seth to Enosh to Kenan to Mahalel to Yered to Enoch to Methuselah to Lemech to Noach.
“He named him (Noach), saying, ‘This one will relieve us from the drudgery and labor of farming the soil that Adonai has cursed.” (v29).
“When (Noach) was 500 years old, he had fathered three sons: Shem, Ham, Yefeth.” (v32).
“Humanity began to increase on the face of the earth, and children were born to them. The Nefilim appeared and saw that the daughters of the humans were beautiful, so they married them. Adonai said, ‘From now on, I will not tolerate man forever, since he is nothing but flesh. From now on his life span will be 120 years.’” (v1-3).
“Adonai saw that the people on the earth were becoming more wicked. All day long they thought only of evil.
“Adonai was angry and regretted that (Adonai) had created man, and (Adonai) was very sad. Adonai said, ‘I will erase from the face of the earth the humans, animals, beasts, and birds of the sky that I have created. I am sorry that I ever created them.’ However, (Noach) was a special person in the eyes of Adonai.” (v5-8).
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Whilst the story of Creation, within Judaism, is also shared by Christianity, there is also a distinct rendering of this narrative within the Gospel according to John; how do these narratives compare and contrast, and what significant Theological differences emerge from these distinctions? How does the Creation narrative within Beresheit compare with the Buddhist concept of origination (Becoming and/or Dependent Origination), as well as with Hindu Theology briefly referenced within the Bhagavad Gita, and further within additional Hindu Holy Scriptures, such as the Upanishads and the Vedas (and presumably, particularly, the Rig Veda)? What similarities and distinctions exist between Beresheit and the numerous teachings regarding Creation within the Koran?
Amidst these respective Creation narratives and explanations, it seems necessary for every belief system to effectively explain the perceivably incomprehensible concept of infinity and the “Ultimate” origin of the Universe, and all life and all phenomena; and it seems as though some of these narratives include attributing Creation to an omnipotent, or semi-omnipotent deity, (God), to an individual’s own desire to exist (and perhaps ego), a “Big Bang,” and additionally; how do each of these, and additional, approaches explain that concept of the “Ultimate” beginning? Is there any phenomenon or concept that may even precede any of these explanations?
What is the esoteric and metaphysical significance of the Universe beginning as darkness, and the “second” phenomena that is created is light? Is there any significance in light preceding from darkness, and is it appropriate to perceive darkness being “created”? How does this binary compare with the concept of yin and yang, within Taoism, as well as the notion of dualism and “non-dualism” within Hinduism (and similarly within Buddhism)? And how does this translate, and influence, into additional temporal binaries such as pleasure and pain? Is it possible to conceive of an existence and/or phenomena without, or even perhaps beyond, darkness and light?
What implications does the teaching of the “light being good” have with respect to the temporal behaviour of individuals, particularly with respect to skin complexion? Does the “light being good” implicitly and conversely equate to the “darkness being bad”? How does this compare with the traditional practise of caste distinction (frequently predicated upon skin complexion) within Hinduism, with similar considerations within Buddhism? And how does such a potential inference of “darkness being bad” compare with the Koranic teaching of night being a blessing whereby individuals are provided rest and rejuvenation?
How does the sky in the middle of the waters (as well as darkness/light, and the subsequent portion of the “Creation Week”) compare with the actual process and experience of a baby being born? Within such an extended allegory, whilst the darkness and light may reference the perceived circumstances within the mor’s womb, and the initial “waters” may be the amniotic fluids of the mor’s womb, what may be some explanations regarding the additional elements within this Creation story, such as the establishment of land (perhaps becoming part of the tangible, temporal Universe), the establishment of vegetation (perhaps being provided with nourishment), the celestial lights (perhaps being people, the energy/spirit within others), the establishment of fish and animals (perhaps becoming increasingly involved within this temporal realm), the establishment of humanity (perhaps receiving self-consciousness/awareness), and the Shabbat (perhaps practising meditation, prayer, moderation amidst temporal pursuit; a fundamental principle for all interaction within the Universe)? How does this “birth” allegory compare with the Buddhist notion of Dependent Origination?
The mitzvah to “be fruitful and multiply” is first communicated to fish and birds; what significance and implications may be derived from the fact that human beings essentially follow this lead; and how does such a consideration compare with the teachings to have compassion towards all sentient beings, respectively provided within Hinduism and Buddhism?
Within Verse 26 of Chapter 1, to whom is Adonai speaking, when utilising the 1st person plural? Amidst the traditional understanding of the direct audience being angels, how does this compare with similar communication shared within the Koran and the Gospels, and how does this compare with additional beliefs, regarding deities, respectively maintained within additional religious traditions, including Hinduism and Buddhism? Is there any significance within the consideration that within this same verse, there is essentially the simultaneous “creation” of “We,” the angels and humanity? Might this also communicate the phenomenon of “God-consciousness,” and the intrinsic, absolute connexion that each individual maintains with the Divine; and how does this notion compare with Sri Krishna’s address to Arjuna’s Atman, describing, “There has never been a time when we have ceased to exist.”?
What is the intended nature of the relationship that human beings maintain with the temporal realm, the Universe, described within the 6th day: dominion, ownership, stewardship, coexistence, submission, all of the above? What affect does such a conclusion have upon the maintenance and development/progression of an individual’s ego?
What is exactly meant by the notion of the “image” or “likeness” of Adonai? Does this inadvertently or intentionally attribute the personification of that which exists beyond personification? And, again, what affect might this have on an individual’s ego (in identifying Divinity within a similarly held experience of personification)? How does this compare with the respective beliefs of Brahman and Nirvana, within Hinduism and Buddhism?
Does the very initial utilisation of the 1st person singular, describing Adonai, in and of itself establish the phenomenon of the ego? How might such a narrative of Creation be shared without the existence of such a phenomenon as the ego?
Does the address within Verses 29 - 30 of Chapter 1 establish the mitzvah for vegetarianism, and perhaps even veganism, for all individuals, including animals?
What are the distinctions and symmetries between the 1st and 2nd story of Creation (shared within Chapter 2), and what is the respective significance of each of these?
How does the prohibition, within Judaism, from pronouncing Hashem compare with the respective abstinences, within Hinduism and Buddhism, from personifying the Ultimate Divinity (Brahman or Nirvana)? What synonymous deference and ego-suppression exists within these respective practises?
What is the intrinsic, esoteric purpose and significance within the first negative mitzvot to abstain from eating from the Tree of Knowledge? Is the Tree of Knowledge an allegory for sexual intercourse; and how does this compare with Buddhist doctrine on “Becoming”? Why is the prohibition regarding the Tree of Knowledge rather than the Tree of Life (subsequently referenced)?
What is the intrinsic nature of the connexion between man and woman, as communicated through the story of Adam and Eve, and how does this compare with respective teachings from within additional religious traditions?
Is it ironic that knowledge leads to the awareness of nakedness? Is this what prompts the notion of ignorance equaling bliss? How does this narrative compare with the Christian doctrine of “original sin,” and additional respective teachings, from additional religious traditions, regarding the nature of interaction between man and woman, and the phenomenon of procreation?
Adonai condemns Adam into being a cultivator of land, yet Abel is a herder and provides animal sacrifices that are described as pleasing Adonai further than the vegetation offerings from Cain; why is that?
How does Lemech’s comment, regarding being relieved from the curse upon growing crops, compare with the subsequent description of the wicked behaviour of humans and animals particularly through the consumption of flesh?
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Bhagavad Gita
Chapters 1 – 2
“O Sanjaya, tell me what happened at Kurukshetra, the field of (Dharma), where my family and the Pandavas gathered to fight.” (v1).
“Having surveyed the forces of the Pandavas arrayed for battle, prince Durodhana approached his teacher, Drona, and spoke.” (v2).
“ ‘O my teacher, look at this might army of the Pandavas, assembled by your own gifted disciple, Yudhishthira.
“ ‘These are heroic warriors and great archers who are the equals of Bhima and Arjuna: Yuydhana, Virata,
“ ‘the mighty Drupada, Dhrishtaketu, Chekitana, the valiant king of Kashi, Purujit, Kuntibhoja,
“ ‘the great leader Shaibya, the powerful Yudhamanyu, the valiant Uttamaujas, and the son of Subhadra, in addition to the sons of Draupadi. All these command mighty chariots.” (v3-6).
“ ‘O best of Brahmins, listen to the names of those who are distinguished among our own forces:
“ ‘Bhishma, Karna, and the victorious Kripa; Ashvatthama, Vikarna, and the son of Somadatta.
“There are many others, too, heroes giving up their lives for my sake, all proficient in war and armed with a variety of weapons.
“ ‘Our army is unlimited and commanded by Bhishma; theirs is small and commanded by Bhima.
“ ‘Let everyone take his proper place and stand firm supporting Bhishma!’” (v7-11).
Bhishma, and the Kurus, blow the conches.
“Then Sri Krishna and Arjuna, who were standing in a mighty chariot yoked with white horses, blew their divine conchs.” (v14).
“and the noise tore through the heart of Duryodhana’s army. Indeed, the sound was tumultuous, echoing throughout heaven and earth.” (v19).
“ ‘Then, O Dhritarashtra, (leader) of the earth, having seen your son’s forces set in their places and the fighting about to begin, Arjuna spoke these words to Sri Krishna:
“ ‘O Krishna, drive my chariot between the two armies.
“ ‘I want to see those who desire to fight with me. With whom will this battle be fought?
“ ‘I want to see those assembled to fight for Duryodhana, those who seek to please the evil-minded son of Dhritarashtra by engaging in war.’” (20-23).
“And Arjuna, standing between the two armies, saw fathers and grandfathers, teachers, uncles, and brothers, sons and grandsons, in-laws and friends.
“Seeing his kinsman established in opposition, Arjuna was overcome by sorrow. Despairing, he spoke these words:” (v26-27).
“O Krishna, I see my own relations here anxious to fight, and my limbs grow weak; my mouth is dry, my body shakes, and my hair is standing on end.
“My skin burns, and the bow Gandiva has slipped from my hand. I am unable to stand; my mind seems to be whirling.
“These signs bode evil for us. I do not see that any good can come from killing our relations in battle.
“O Krishna, I have no desire for victory, or for a kingdom or pleasures.
“Of what use is a kingdom or pleasure or even life, if those for whose sake we desire these things—
“teachers, fathers, sons, grandfathers, uncles, in-laws, grandsons, and others with family ties—are engaging in this battle, renouncing their wealth and their lives?
“Even if they were to kill me, I would not want to kill them, not even to become ruler of the three worlds. How much less for the earth alone?” (v28-35).
“O Krishna, what satisfaction could we find in killing Dhritarashtra’s sons? We would become sinners by slaying these men, even though they are evil.
“The sons of Dhritarashtra are related to us; therefore, we should not kill them. How can we gain happiness by killing members of our own family?” (v36-37).
“Though they are overpowered by greed and see no evil in destroying families or injuring friends, we see these evils.” (v38).
“When a family declines, ancient traditions are destroyed. With them are lost the spiritual foundations for life, and the family loses its sense of unity.
“Where there is no sense of unity, the women of the family become corrupt; and with the corruption of its women, society is plunged into chaos.
“Social chaos is hell for the family and for those who have destroyed the family as well. It disrupts the process of spiritual evolution begun by our ancestors.
“The timeless spiritual foundations of family and society would be destroyed by these terrible deeds, which violate the unity of life.
“It is said that those whose family dharma has been destroyed dwell in hell.
“This is a great sin! We are prepared to kill our own relations out of greed for the pleasures of a kingdom.
“Better for me if the sons of Dhritarashtra, weapons in hand, were to attach me in battle and kill me unarmed and unresisting.” (v40-46).
“This despair and weakness in a time of crisis is mean and unworthy of you, Arjuna. How have you fallen into a state so far from the path to liberation?
“It does not become you to yield to this weakness. Arise with a brave heart and destroy the enemy.” (v2-3).
“Surely it would be better to spend my life begging than to kill these great and worthy souls! If I killed them, every pleasure I found would be tainted.” (v5).
“I don’t even know which would be better, for us to conquer them or for them to conquer us. The sons of Dhritarashtra have confronted us; but why would we care to live if we killed them?
“My will is paralyzed, and I am utterly confused. Tell me which is the better path for me. Let me be your disciple. I have fallen at your feet; give me instruction.
“What can overcome a sorrow that saps all my vitality? Even power over men and (deities) or the wealth of an empire seems empty.” (v6-8).
“As they stood between the two armies, Sri Krishna smiled and replied to Arjuna, who had sunk into despair.” (v10).
“You speak sincerely, but your sorrow has no cause. The wise grieve neither for the living nor for the dead.” (v11).
“There has never been a time when you and I and the kings gathered here have not existed, nor will there be a time when we will cease to exist.” (v12).
“When the senses contact sense objects, a person experiences cold or heat, pleasure or pain. These experiences are fleeting; they come and go. Bear them patiently, Arjuna.
“Those who are not affected by these changes, who are the same in pleasure and pain, are truly wise and fit for immortality. Assert your strength and realize this!” (v14-15).
“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.
“Realize that which pervades the universe and is indestructible; no power can affect this unchanging, imperishable reality.
“The body is mortal, but (That which) dwells in the body is immortal and immeasurable. Therefore, Arjuna, fight in this battle.” (v16-18)
“One man believes he is the slayer, another believes he is the slain. Both are ignorant; there is neither slayer nor slain.
“You were never born; you will never die. You have never changed; you can never change. Unborn, eternal, immutable, immemorial, you do not die when the body dies.
“Realizing that which is indestructible, eternal, unborn, and unchanging, how can you slay or cause another to slay?” (v19-21).
“The Self cannot be pierced by weapons or burned by 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.” (23-25).
Sri Krishna communicates the inevitability of temporal death and temporal birth, as well as the teaching of reincarnation.
“Considering your dharma, you should not vacillate. For a warrior, nothing is higher than a war against evil.
“The warrior confronted with such a war should be pleased, Arjuna, for it comes as an open gate to heaven.
“But if you do not participate in this batter against evil, you will incur sin, violating your dharma and your honor.” (v31-33).
“Death means the attainment of heaven; victory means the enjoyment of the earth. Therefore rise up, Arjuna, resolved to fight!” (v37).
“Having made yourself alike in pain and pleasure, profit and loss, victory and defeat, engage in this great battle and you will be freed from sin.” (v38).
“You have heard the intellectual explanation of Sankhya, Arjuna; now listen to the principles of yoga. By practicing these you can break through the bonds of karma.
“On this path effort never goes to waste, and there is no failure. Even a little effort toward spiritual awareness will protect you from the greatest fear.” (v39-40).
“Those who follow this path, resolving deep within themselves to seek Me alone, attain singleness of purpose. For those who lack resolution, the decisions of life are many-branched and endless.” (v41).
“There are ignorant people who speak flowery words and take delight in the letter of the law, saying that there is nothing else.
“Their hearts are full of selfish desires, Arjuna. Their idea of heaven is their own enjoyment, and the aim of all their activities is pleasure and power. The fruit of their actions is continual rebirth.
“Those whose minds are swept away by the pursuit of pleasure and power are incapable of following the supreme goal and will not attain samadhi.” (v42-44).
“The scriptures describe the three gunas. But you should be free from the action of the gunas, established in eternal truth, self-controlled, without any sense of duality or the desire to acquire and hoard.” (v45).
“You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction.
“Perform work in this world, Arjuna, as a man established within himself—without selfish attachments, and alike in success and defeat. For yoga is perfect evenness of mind.” (v47-48).
“Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.
“When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill. Therefore, devote yourself to the disciplines of yoga, for yoga is skill in action.” (v49-50).
“When your mind has overcome the confusion of duality, you will attain the state of holy indifference to things you hear and things you have heard.” (v52).
“When you are unmoved by the confusion of ideas and your mind is completely united in deep Samadhi, you will attain the state of perfect yoga.” (v53).
“They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart.” (v55).
“Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger. Established in meditation, they are truly wise.
“Fettered no more by selfish attachments, they are neither elated by good fortune nor depressed by bad. Such are the seers.” (v56-57).
“When you keep thinking about sense objects, attachment comes. Attachment breeds desire, the lust of possession that burns to anger.
“Anger clouds the judgment; you can no longer learn from past mistakes. Lost is the power to choose between what is wise and what is unwise, and your life is utter waste.
“But when you move amidst the world of sense, free from attachment and aversion alike,
“there comes the peace in which all sorrows end, and you live in the wisdom of the Self.” (v62-65).
“They are forever free who renounce all selfish desires and break away from the ego-cage of ‘I,’ ‘me,’ and ‘mine’ to be united with the Lord.
“This is the supreme state. Attain to this, and pass from death to immortatilty.” (v71-72).
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What intrinsic principles of altruism, and perhaps empathy and equanimity, exist within the opening, and the continual progression of the narrative of the Bhagavad Gita: that the narrative of the protagonists, Arjuna and Sri Krishna, is actually told by the battle enemies of Arjuna and Sri Krishna, that being Dhritarashtra and his advisor, Sanjaya? Does being honoured by one’s enemy intrinsically establish a certain veracity within the principles that are being communicated? How does this compare with the narrative of Balaam and Balaak overlooking the camp of Israel? And how does this compare with the Koranic teaching of each individual being told each individual’s sum of deeds at the Day of Judgment? What similitude, symmetry exists within the notion of every person’s biography of life being written by each individual’s fiercest enemy? And what validity exists within the teaching, also from the Bhagavad Gita, of one’s fiercest enemy being one’s own self (ego and selfish tendencies)?
How does the theme of Creation, within the opening of the Torah, compare with the theme of the battlefield, within the Bhagavad Gita; what intrinsic characteristics about life do each of these narratives respectively share, and what similarities may be perceived amidst these two respective beginnings? How do these compare with the respective openings within the Gospels, the Koran, and the Digha Nikaya?
How does Arjuna’s despair at the prospect of fighting against his relatives, and his coinciding description of the virtues of familial relationships, compare with Jesus’s teaching regarding brother fighting against brother, and choosing spiritual pursuits over familial allegiances? How does this compare with the example of the Buddha, as well; and how might these considerations be perceived amidst Moshe’s political circumstances amidst the tribes of Israel, and the designation of Aaron, and his sons, as Priests? And amidst the emphasis of family, as well as upon the Umma, what teachings does Islam have to provide in this respect?
Does Arjuna’s soliloquy regarding the “decline of the family” have any merit? How does this proclamation compare with the family dynamics amongst the children and grandchildren of Avraham (and particularly the sons of Israel), within the Torah? How does this family integrity amongst the tribes of Israel compare to Arjuna’s sentiment?
Within the Bhagavad Gita, there are conflicting commands for Arjuna to become a spiritual aspirant and for Arjuna to abide by his warrior caste duties; and whilst explicit commands dictate fighting against the enemy, the esoteric teachings describe this enemy as one’s own selfishness; what is the tangible guidance that is provided to Arjuna? Also, within Verse 5 of Chapter 2, Arjuna specifically references the traditional practise od asceticism, although this seems to be discouraged; what path does Sri Krishna ultimately teach, and is this Universal for all individuals?
Arjuna is described as a prominent and respected warrior, with prestige and confidence when entering the battlefield described within the beginning of the Bhagavad Gita; and such a description seems like it might resonate with many young men, particularly those who experience some early victories within life and then are subsequently confronted with an existential crisis; how does this life experience compare with the similar and respective narratives shared within the Torah (intergenerational family storylines and exodus), the Gospels (Jesus becoming a healer and challenging convention), the Koran (the respective narratives of different Prophets, and the Digha Nikaya (the Buddha leaving the princely life to become a Tathagata)?
What is the nature of Arjuna’s and Sri Krishna’s relationship before entering the battlefield; what actual physical form does Sri Krishna maintain before Arjuna’s subsequent vision?
Within Verse 12 of Chapter 2, Sri Krishna communicates through Arjuna’s ego and directly into Arjuna’s spirit and the Divine quality that exists within Arjuna; what are some additional manners in which such communication can be described, and how might such communication be evidenced within the narratives of additional religious traditions, such as the Adonai speaking to Moshe at the burning bush, God proclaiming being pleased with Jesus, Jibril visiting Muhammad, and the Buddha attaining Enlightenment and experiencing Nirvana? What are significant distinctions amidst this, and what may be a line of symmetry amidst all these respective experiences?
Within the reference to phenomenon of pleasure and pain, Sri Krishna intrinsically introduces the doctrine of duality and “transcending duality;” how might this notion of the senses compare within the sensual/carnal allegory of the Tree of Knowledge; and how might the Tree of Knowledge be understood within the context of the duality of knowledge and abstinence of knowledge? What may be some metaphysical distinctions between the nature of the senses (as it is appropriately understood within the Bhagavad Gita teachings), and the nature of Knowledge (as it is appropriately understood within the Torah teachings)?
Further within Chapter 2, Sri Krishna introduces the Hindu teachings regarding maya and the impermanence of all phenomena that is evidenced by the senses; this notion of all “actuality” within the Universe (all that which can be seen, heard, smelled, tasted, and touched) is exactly unReal: all such phenomena is impermanent and exists within a continual process of change; and that only that which exists beyond the senses (Universal abstractions and concepts, such as “Truth” and “Love”) are what is “Real;” how might such a doctrine be appropriately perceived, understood, and practised within additional religious traditions (including Science) wherein such teachings are comparatively new; or can such teachings be evidenced within additional religious traditions, as well?
How might the concept/phenomenon of “the Self” be appropriately understood within a “Western” context? Is the “Self” equitable to the “Atman,” and what is the connexion between the Self and Brahman? Can the Self be understood as the “Spirit of God,” and how might the Western notions of an individual’s “spirit” and an individual’s “soul” be appropriately explained and distinguished, autonomously, as well as within the context of the Self and the Atman?
Amidst Sri Krishna’s teaching to Arjuna to practise indifference, why Arjuna care about how others perceive his honour, and what would motivate Arjuna to actually fight in the battle? And amidst such “equanimity,” how does one genuinely and appropriately discern what is the “wellbeing” of others? And how does this compare with the teachings of Hillel (doing unto others as one would have others do unto one’s self), and Jesus’s teaching, “Love thy enemies”? And how does this compare with the teachings of the Buddha, as well as with the teachings of Muhammad?
What similarities exist between these two teachings: Sri Krishna’s description of those without resolution being enveloped within individual pursuits of pleasure, and the Koran’s description of material wealth being a test for humanity?
What lessons may be learned from acknowledging that the Arabic word for the day of the month in which “Shabbat” is observed is also similar to that word; and that the Francais word for this same day (“Saturday” in English) is actually: “Samedi”?
Amidst the practise of complete indifference, there is the presumption that an individual continues to eat and perform additional activities (and maintain additional material and further requirements) in order to simply sustain one’s life; therefore, can such a life actually be completely indifferent? Does the communicated indifference actually mean, “substantial indifference,” rather than “absolute indifference”? Or, amidst a proficiency within such practise, does an individual simply “go with the flow,” perhaps like the Taoist teaching regarding water searching for the lowest place, whilst simultaneously maintaining a sense of purpose and direction in life that involves improving the wellbeing of others?
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Digha Nikaya
Brahma Gala Sutta
Chapter 1
“Thus have I heard. The Blessed One was once going along the high road between Rgagaha and Nalanda with a great company of the brethren, with about five hundred brethren. And Suppiya the mendicant too was going along the high road between Ragagaha and Nalanda with his disciple the youth Brahmadatta. Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order. Thus they two, teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by step, after the Blessed One and the company of the brethren.
“Now the Blessed One put up at the royal rest-house in the Ambalatthika pleasuance to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest-house, these two carried on the same discussion as before.
“And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and this was the trend of the talk that sprang up among them, as they were seated there. ‘How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat, the Buddha Supreme, should so clearly have perceived how various are the inclinations of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple young Brahmadatta, speaks in as many ways, in praise of them. So do these two, teacher and pupil, follow step by step after the Blessed One and the company of the brethren, giving utterance to views in direct contradiction one to the other.
“Now the Blessed One, on perceiving what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said: ‘What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?’ And they told him all. And he said:
“ ‘Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel illwill. If you, on that account should be angry and hurt, that would stand in the way of your own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?’
“ ‘That would not be so, Sir.’
“ ‘But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: ‘For this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.’
“ ‘But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of 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 praise of me, or of the Doctrine, or of the Order, 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 among 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 praising the Tathagata, would speak. And what are such trifling, minor details of mere morality that he would praise?’” (v1-7).
“ ‘Putting away the killing of living things, Gotama 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 in praise of the Tathagata might speak.
“Or he might say: ‘Putting away the taking of what has not been given, Gotama the recluse lived 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, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act.’
“Or he might say: ‘Putting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.’
“Or he might say: ‘Putting away slander, Gotama 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 encouragers 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, Gotama 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, Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.’” (v8-9).
The Buddha describes additional economic and further disciplines.
The Buddha describes additional disciplines specifically regarding entertainment, recreation, house furniture, ornaments, gossip, arguments, relationships with authority, prognostications and sorcery, reading signs, making charms, practising medicine, and additionally.
“There are, brethren, other things, profound, difficult to realize, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise. These things the Tathagata, having himself (understood) them and seen them face to face, hath set forth; and it is of them that they, who would rightly praise the Tathagata in accordance with the (Truth), should speak.” (v28).
The Buddha describes 4 types of “Eternalists.”
“In the first place, brethren, some recluse of (Brahmin) by means of ardour, of exertion, of application, of earnestness, of careful thought, reaches up to such rapture of heart that, rapt in heart, he calls to mind his various dwelling-places in times gone by—in one birth, or in two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or in several hundreds or thousands or laks of births—to the effect that ‘There I had such and such a name, was of such and such a lineage and caste, lived on such and such food, experienced such and such pains and pleasures, had such and such a span of years. And when I fell from thence I was reborn in such and such a place under such and such a name, in such and such a lineage and caste, living on such and such food, experiencing such and such pains and pleasures, with such and such a span of years. And when I fell from thence I was reborn here.’ Thus does he recollect, in full detail both of condition and of custom, his various dwelling-places in times gone by. And he says to himself: ‘Eternal is the soul; and the world, giving birth to nothing new, is stedfast as a mountain peak, as a pillar firmly fixed; and through these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet they are for ever and ever. And why must that be so? Because I, by means of ardour of exertion of application of earnestness of careful thought, can reach up to such rapture of heart that, rapt in heart, I can call to mind, and in full detail both of condition and of custom, my various dwelling-places in times gone by—by that is it that I know this—that the soul is eternal; and that the world, giving birth to nothing new, is stedfast as a mountain peak, as a pillar firmly fixed; and that though these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet they are for ever and ever.’
“This, brethren, is the first state of things on account of which, starting from which, some recluses and (Brahmins) are Eternalists, and maintain that both the soul and the world are eternal.” (v31).
The Buddha similarly describes the additional 3 types of “Eternalists”: such conclusions derived upon 2.) travelling to 10 world aeons, 3.) travelling to 40 world aeons, and 4.) logical reasoning.
“In this case, brethren, some recluse of Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentations and based on his sophistry.” (v34).
“Now of these, brethren, the Tathagata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on; and not grasping after any of those things men are eager for, he, the Tathagata, is quite set free.” (v36).
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How does the opening of the Digha Nikaya, with the beginning argument between a teacher and his pupil about the teachings of the Buddha, compare with the respective beginnings of the Torah (Creation), and the Bhagavad Gita (Battlefield)? How might this argument be understood in a Confucian-like manner, addressing the intrinsic relationship between a teacher and a student, as well as the extended consideration of the relationship between elder generations and proceeding generations? And how might this analogy be applied to contemporary circumstances? Is there any legitimacy within the notion of the teacher representing convention authority’s aversion towards change, with the student representing youth’s increasing affinity for acknowledging and/or practising “the Truth” (perhaps, in contrast to conventional authority, amidst an absence of becoming entrenched within the contradictions of convention)?
How might this consideration of teacher-student, elder generation-youthful generation, also be applied to the temporal and esoteric circumstances that exist directly between the Digha Nikaya (and Buddhist doctrine) and the Bhagavad Gita (and the Vedas, the Upanishads, and the Hindu doctrine), and (within the consideration of being comprehensive), as well as the Torah (and the Israel doctrine)?
Amidst the response of the Sangha to the argument between the teacher and the pupil, there emerges the consideration: what is the nature of the brethren within the Sangha, distinct from that of the Buddha? Whilst the brethren within the Sangha attain certain spiritual/religious proficiency, and are often described as becoming Tathagatas (ones who win the Truth) and becoming “once-returners” (eventually attaining the ultimate achievement of Nirvana), it seems as though the brethren continue to have something to learn from the Buddha; thus, what is the nature of that “intermediate” existence between an Arahat and a Buddha?
The first teaching that the Buddha explicitly provides within this first chapter is maintaining indifference to the criticisms and complements of others; many traditions within humanity emphasis the significance of spoken words, some even believing that the Will of God or the Universe is determined and manifested through the spoken word of a man, whilst many traditions emphasis the significance of written words, emphasising the endurance of documentation and the formality of contracts; and, amidst these practises, it may be understood why many men engage within severe disputes simply as a means of speaking or writing the “last word;” yet, apparently similar to the teaching of Sri Krishna, and apparently similar to the historic experience of a slaves compelled to abandon an original language and communicate in the language of the oppressor, the Buddha teaches the principle of indifference to words; that the Tathagata maintains an understanding of the Truth that exists beyond such words and beyond such criticisms and complements, and that amidst such an understanding and practise of such a Truth, the Tathagata remains tranquil amidst the tumult of words, providing factual responses where appropriate; is such an approach appropriate, and if so, how might one attain to such an understanding and practise?
Is there an intrinsic bias within the Buddha’s response to his brethren regarding his teaching to maintain indifference: in that the Buddha instructs his students to factually explain away criticisms, and to factually affirm complements, seemingly presuming the absence of the possibility of his brethren encountering an occasion whereby to factually affirm a criticism, or to factually explain away a complement?
Within Verses 8 and 9, the Buddha shares 4 of the 5 basic prohibitions (or behavioural disciplines) within the Buddhist doctrine: ahimsa (Peacefulness; abstinence from violence), abstinence from stealing, celibacy, and Truthfulness; these 4 disciplines correspond with extreme similarity to 4 of the 5 concluding mitzvot within the “10 Commandments”: abstinence from murder, abstinence from stealing, abstinence from adultery, and abstinence from lying; and these 4 disciplines are reinforced through the Welt Ethos shared during Parliament of the World’s Religions: ahimsa, honesty, sexual morality, and socioeconomic balance; what validity exists within this synonymity? Are there any additional principles that may be considered as “Universal” within humanity? What inferences may be discerned from the distinction of the “5th discipline/mitzvot” between Buddhism and Judaism: within Buddhism, the 5th discipline being abstinence from intoxicants (inebriation), and within Judaism, the 5th mitzvah being abstinence from covetousness? What are appropriate solutions (and historic examples) to resolve cases where adherence to one of these disciplines/mitzvot contradicts with adherence to another of these disciplines/mitzvot?
Amidst the Buddha’s description of an aspirant meditating and recalling previous births, what is the nature of that meditative experience (Samadhi, concentration)? How does the experience of dreams connect with this, as well? Amidst these notions of distinct experiences of consciousness, unconsciousness, and/or subconsciousness, what is the nature of the interaction between the “actuality” of this temporal realm and the Ultimate Reality that exists beyond the senses? And when being immersed within such Samadhi, might such “recollections” result from an enhanced, subconscious awareness of this Ultimate Reality and the manner in which this Ultimate Reality exists within every individual, thereby conferring a certain “trans-temporal” connexion between that individual and any and all other individuals throughout the Universe, preceding and proceeding from the temporal existence of the individual, that may be perceived as “previous births” within the conscious state and awareness of the individual?
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Gospels
Matthew 1 – 5
“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
“Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king.
“And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father ofManasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
“And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.
“So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.” (v1-17).
“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was fond to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’ And all this took place to fulfil what the Lord had spoken by the prophet:
“ ‘Behold, a virgin shall conceive and bear a son,
“ ‘and his name shall be called Emmanu-el’
“which means, God with us. When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son; and he called his name Jesus.” (v18-25).
“Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.’” (v1-2).
Herod becomes fearful of baby Jesus.
“When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.” (v9-11).
Joseph flees to Egypt to escape the threat of Herod.
“Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men.” (v16).
When Herod passes, Joseph and his family relocate to Nazareth, within Galilee.
“In those days came John the Baptist, preaching in the wilderness of Judea, ‘Repent, for the (Sovereignty) of heaven is at hand.’” (v1-2).
“Now John wore a garment of camel’s hair, and a leather girdle around his waist; and his food was locusts and wild honey. Then went out to him Jerusalem and all Judea and all the region about the Jordan, and they were baptized by him in the river Jordan, confessing their sins.” (v4-6).
John the Baptist chastises the Pharisees and Saducees, and proclaims emergence of Jesus.
“Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered him, ‘Let it be so now; for thus it is fitting for us to fulfil all righteousness.’ Then he consented.” (v13-15).
“And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him; an lo, a voice from heaven, saying, ‘This is (My) beloved Son, with whom I am well pleased.’” (v16-17).
“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And he fasted forty days and forty nights, and afterward he was hungry. And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’’
“Then the devil took him to the holy city, and set him on the pinnacle of the temple, and said to him, ‘If you are the Son of God, throw yourself down; for it is written,
“ ‘ ‘(God) will give (God’s) angels charge of you,’ and, ‘On their hands they will bear you up, lest you strike your foot against a stone.’’
“Jesus said to him, ‘Again it is written, ‘You shall not tempt the Lord your God.’’ Again the deveil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them; and he said to him, ‘All these I will give you, if you will fall down and worship me.’ Then Jesus said to him, ‘Begone, Satan! for it is written,
“ ‘ ‘You shall worship the Lord your God and (God) only shall you serve.’’
“Then the devil left him, and behold, angels came and ministered to him.” (v1-11).
Jesus begins to preach.
“As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, ‘Follow me, and I will make you fishers of men.’” (v18-19).
“And he went about all Galilee, teaching in their synagogues and preaching the gospel of the (Sovereignty) and healing every disease and every infirmity among the people.” (v23).
“Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. And he opened his mouth and taught them, saying:” (v1-2).
“Blessed are the poor in spirit, for theirs is the (Sovereignty) of heaven.
“Blessed are those who mourn, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth.
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
“Blessed are the merciful, for they shall obtain mercy.
“Blessed are the pure in heart, for they shall see God.
“Blessed are the peacemakers, for they shall be called sons of God.
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the (Sovereignty) of heaven.” (v3-10).
“Blessed are you when men revile you and persecute you ant utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heave, for so men persecuted the prophets who were before you.” (v11-12).
“You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.” (v13).
“You are the light of the world. A city set on a hill cannot be hid. Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. Let your light so shine before men, that they may see your good works and give glory to your (God) (Who) is in heaven.” (v14-16).
“Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. For (Truly), I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the (Sovereignty) of heaven; but he who does them and teaches them shall be called great in the (Sovereignty) of heave. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the (Sovereignty) of heaven.” (v17-20).
“You have heard that it was said to the men of old, ‘You shall not kill; and whoever kills shall be liable to judgment.’ But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, ‘You fool! shall be liable to the hell of fire. So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; (Truly), I say to you, you will never get out till you have paid the last penny.” (v21-26).
“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your member than that your whole body be thrown into hell. And it your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.” (v27-30).
“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery.” (v31-32).
“Again you have heard that it was said to the men of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not swear at all, either by heaven, for it is the throne of God, or by the earth, for it is (God’s) footstool, or by Jerusalem, for it is the city of the great (God). And do not swear by your head, for you cannot make one hair white or black. Let what you say be simply, ‘Yes,’ or ‘No;’ anything more than this comes from evil.” (v33-37).
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; and if any one would sue you and take your coat, let him have your cloak as well; and if any one forces you to go one mile, go with him two miles. Give to him who begs from you, and do not refuse him who would borrow from you.” (v38-42)
“You have heard that it was said, ‘You shall love your neighbor 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 (God’s) sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly God is perfect.” (v43-47).
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The opening of the New Testament begins with the assertion of the biological genealogy of Jesus; what is the intention with this? Is this provided as a transition from the Hebrew Tanackh (which is also included within the Christian Bible), and/or is this a “stand-alone” affirmation? What comparisons might be made between this opening and diplomatic introductions between leaders of nations, as well as some of the described introductions that the contemporaries (and particularly the Brahmins) of the Buddha assert when approaching the Buddha and listening to his discourse; as well as with the familial lineages that are described within the Book of Beresheit, within the Torah? How does such an assertion influence the first-time reader/audience towards listening to the subsequent narrative and teachings? How does this compare with the respective openings of the Torah, the Bhagavad Gita, and the Digha Nikaya?
Amidst the assertion of the biological genealogy of Jesus within the tradition of Judaism, and as a descendant of David and Avraham, there is also the proclamation of Jesus as “Christ;” what are some of the implications and effects of this duality? How might this compare with the Universal experience amongst men: the eventual necessity of a young man asserting his own manhood, amidst and distinct from, that of his far (father) and fars?
Amidst the description of Jesus being a descendant of Yudah, how does this influence the intrinsic competition for authority amongst the sons of Israel, particularly Yudah, Levi (and the respective sons of Moshe and Aaron), and Yosef (and his sons, Ephraim and Manasseh)? Is there any direct and/or esoteric significance within the fact that Jesus is also born as the son of Yosef, whose father is also named Yaakov, and who is the husband of Mary?
What is the significance within the communicated symmetry of the 14 generations (Abraham to David to Babylon to Jesus)? Does this coincide with the traditional records amongst Israel?
What is the nature of Joseph’s belief when learning of the pregnancy of his fiancé, Mary, without actually sleeping with her, to perceive of Jesus’s conception being Divine? Does this narrative suggest for additional men to maintain similar affirmations of Faith, amidst such difficult circumstances? And how does this exist within the extended context of the seemingly unattainable “Sunna” of Jesus; and how does that compare with the “Sunna” of Muhammad, as well as with the respective teachings of Moshe (respectively regarding the attainability of such practises of righteousness), and the Buddha, and within the Bhagavad Gita?
Do the wise men actually intend to “worship” the baby Jesus, or to effectively “honour” the baby Jesus? Are these wise men from the tribes of Israel (worshipping only Adonai), or are these wise men from additional tribes that may previously conduct idol worship?
How does Herod’s killing of the children born around Jesus compare with Paraoh’s decree against all Hebrew male babies amidst the birth of Moshe? What significance and meaning exists within the sacrifice made by these children; and how does this compare with the sacrifice made by the Buddha’s mor immediately upon his birth? How does all this compare with the sacrifice made upon the battlefield described within the Bhagavad Gita?
How does John the Baptist’s lifestyle compare with that of Jesus, as well as those respectively of Moshe, Arjuna, the Buddha, and Muhammad, and additional Prophets?
Why does Jesus solicit baptism from John, and what is meant by “fulfilling all righteousness”? Is this baptism necessary as part of a transition from traditional doctrine to the teachings that Jesus introduces? How does this compare with the Buddha’s practise of asceticism, and severe austerity, before sitting at the Bodhi tree, attaining Enlightenment, experiencing Nirvana, and teaching the Dharma?
How does Jesus’s ascension and temptation compare with Moshe’s experience with the burning bush and communing with Adonai atop Mount Sinai; with the Buddha’s sitting at the Bodhi Tree, attaining Enlightenment, and learning Nirvana; with Arjuna’s conversation with Sri Krishna amidst the battlefield against the Kurus; and with Muhammad’s seclusions and conversations with the angel, Jibril?
How does Jesus’s conversation with “the devil” compare with Chavah’s (Eve’s) conversation with the serpent? How does the concept of “Knowledge” differ amidst these two narratives, and how is it synonymous? What are some distinguishing implications from the distinct responses of Chavah and Jesus; is such comparison (presuming “the devil” and the serpent as the constant within these narratives) even accurate? Which is of increased significance: the assertion of Mary’s virginity or the assertion of Jesus’s virginity; which may be perceived as the mightier miracle?
How does the temptations experienced by Jesus compare with the trial imposed upon Avraham, as well as with the temptations of Mara towards the Buddha?
Amidst the awareness of fishers eventually selling fish to be eaten, and shepherd eventually slaughtering the cattle similarly to be eaten, how might the metaphors and parables of the “fishers of men,” and the “good shepherd,” be increasingly appropriately communicated and understood?
Within Chapter 5, Jesus begins his “Sermon on the Mount;” how do the circumstances and the actual teachings of this “Sermon” compare and contrast with the respective circumstances and actual teachings of the Buddha sharing the Dharma with the Sangha; with Moshe providing the mitzvot from Mount Sinai and the wilderness; with Muhammad revealing the Koran to the Umma amidst Mecca and Medina; with Sanjaya narrating the Bhagavad Gita to Dhritarashtra involving the battlefield between the Kurus and the Pandavas; and additionall?
How does the teaching regarding, “the merciful receiving mercy,” compare with the teaching from the Bhagavad Gita regarding, “holding the Self by means of the Self”?
Within Chapter 5, Verse 20, Jesus tells his disciples to have increased righteousness than the scribes and the Pharisees, also referencing certain legitimacy within conventional doctrines; how does this compare and contrast with the Buddha’s teachings amidst Brahmins and Kshatriyas; with Moshe’s interaction with Paraoh; with Muhammad’s interaction with the conventional leaders of Arabia; and with Sri Krishna’s teachings of obeisance to varna and spiritual aspiration; and additionally? What are some additional, historic and contemporary examples of radicals adhering closer to the Truth of conventional laws to alleviate the transgressive control of previous conventional authorities?
Within Jesus’s teaching to leave the altar and first be reconciled with one’s brother, how might this be applied within a comprehensive economic and additional manner? How might the teachings and the disciples of additional Prophets respond to such practises? What are the distinctions between, and what are the confluences amidst, “serving God” and being reconciled with humanity and the Universe?
How do Jesus’s references to hell compare with those within the Koran, as well as with Moshe’s curse towards the end of Devarim, and with the respective description of rebirth in lower states both within the Digha Nikaya and the Bhagavad Gita?
Amidst the basic consideration that some form of lust is required to naturally facilitate procreation, is Jesus teaching a doctrine of celibacy? How does this compare with respective teachings from the Buddha, Moshe, Muhammad, and from the Bhagavad Gita?
Within the middle portion of the “Sermon on the Mount” (towards the end of Chapter 5), Jesus includes specific teachings regarding chastity, honest speech, and ahimsa (abstinence from violence); how does this compare with the basic 4 principles (ahimsa, Truthfulness, sexual morality, and socioeconomic balance) found within the mitzvot of the “10 Commandments,” the 5 basic disciplines of the Buddha, and the contemporary Welt Ethos? Jesus additionally includes teachings regarding reconciliation and love; how does this compare with the additional “Commandment” regarding covetousness, and the additional “discipline” regarding intoxicants, and how do these teachings compare with respective basic, core teachings within additional religious traditions?
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Koran
Sura 1: Al Fatihah (The Opening)
“Praise be to Allah, the Lord, of the worlds,
“The Beneficent, the Merciful,
“Master of the day of Requital.
“Thee do we serve and Thee do we beseech for help.
“Guide us on the right path,
“The path of those upon whom Thou hast bestowed favours,
“Not those upon whom wrath is brought down, nor those who go astray.” (v1-7).
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How does Al Fatihah, a direct imploring unto Allah, compare with the respective openings within the Torah, the Bhagavad Gita, the Digha Nikaya, and the Gospels?
Within Al Fatihah, the language is communicated directly from the standpoint of the reader/reciter directly to Allah; within Beresheit, Moshe provides a narrative that includes a dialogue communicated from Adonai, also in the 1st person plural; within the Bhagavad Gita, Dhritarasthra (the enemy of Arjuna and Sri Krishna) solicits a description of the battlefield from his advisor, Sanjaya (with a subsequent narrative between Sri Krishna and Arjuna continuing within this context); within the Digha Nikaya, the author describes a narrative involving an argument between a teacher and his disciple, and a subsequent dialogue between the Buddha and his disciples; and within the Gospels, Matthew describes the genealogy of Jesus , leading eventually into Jesus’s “Sermon on the Mount;” what are the respective nuances, and esoteric significances within each of these approaches; who are the speakers, and who is the audience; and how do these difference openings compare and contrast with each other?
How does the proclamation within Al Fatihah compare with that of Al Shehadeh, and how do these compare with the respective, similar proclamations of the Shema (amongst Israel), the Lord’s Prayer (within Christianity), the Three Jewels (within Buddhism), Varna and Dharma (with Hinduism) and additionally?
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Blessings upon the Prophets and Our Ancestors:
May Peace and Blessings of the Highest Authority we respectively recognise, known by many names, including God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus, Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Prophets and our Ancestors, Known and Unknown, including the Rishis, Moshe, the Buddha, Jesus, Muhammad, Baha'u'llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, and the Respective Indigenous of Tainoterranea, Asia, Europe, Mediterranea, Africa, and the Universe. ૐ. אמן.
שלום.नमस्ते.สมาธิ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.
ૐ. אמן.
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