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 22.1 Vayakhel; 118.7.10
Torah
Shemot 35:1 – 38:20
“(Moshe) assembled the entire Israelite community and said to them, ‘These are the laws that Adonai has commanded you to observe.” (v1).
The mitzvah of Shabbat is communicated.
“(Moshe) continued and said, ‘This is the law that Adonai has commanded:
‘Collect gifts among yourselves as an offering to Adonai. Any person who willingly feels like giving an offering to Adonai can bring any of the following: gold, silver, copper, blue wool, purple wool, wool dyed scarlet, fine linen, goats’ wool, tanned rams’ skins, dyed blue sealskins, acacia wood, oil for the menorah, aromatic spices for the anointing oil and perfume incense, as well as onyxes and other precious jewels for the ephod and the breastplate.” (v4-9).
“Every skilled person can volunteer and help make everything that Adonai has commanded:
“The Tabernacle with its tent, roof, clasps, frames, crossbars, and pillars; the ark and its carrying poles, the ark cover, the cloth partition; the table along with its carrying poles, all its utensils, lights and illuminating oil; the incense altar and its carrying poles; the anointing oil, the perfumed incense, the curtain for the entrance to the Tabernacle; the sacrificial altar with its carrying poles and all its utensils; the washbasin, the curtains for the enclosure, its frames and its bases, the curtain for the entrance to the enclosure, the pegs for the tent, the pegs for the enclosure, the tying ropes; the packing cloths for sacred use, the sacred garments for Aaron the priest, and the garments that his sons will wear during the services in the Tabernacle.” (v10-19).
“The entire Israelite community left (Moshe). And everyone who was willing to volunteer came forward. Each person who wanted brought an offering to Adonai for the construction of the Meeting Tent and all its furnishings, and for the sacred garments.” (v20-21).
Moshe describes Bezalel’s distinction as the head craftsman, with Oholiav as his assistant.
“The craftsmen engaged in the sacred work complained to (Moshe), ‘The people are bringing much more than is needed to complete the work that Adonai commanded to do.’ So (Moshe) made an announcement in the camp, ‘Let no man or woman bring any more contributions for the Tabernacle.’ The people stopped bringing, because there was more than enough materials for all the work that had to be done.” (v4-7).
The Tabernacle is described first as being constructed, with its tapestries, tent, and cover; and with its frames and partitions.
Bezalel makes the ark (with its cover), the table, the menorah, incense altar, and the anointing oil and incense.
Bezalel makes the sacrificial altar, the washbasin, and the enclosure around the Mishkan (with its curtain).
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How does the offering that Adonai commands Moshe, to communicate to the Israelites, compare with the consultation that the Buddha provides to the king who is interested in making the “quintessential” sacrifice? What is the nature of the “free-will offering,” and can a society be viably sustained from such a practise?
How does the overwhelming response of the Israelites, in bringing contributions, and Moshe’s response in refusing additional contributions, compare with the response of the Kshatriyas (community leaders) to the king’s making the quintessential offering (as prescribed by the Buddha), with the king similarly refusing such contributions, and the Kshatriyas deciding to establish “perpetual alms” throughout the kingdom? What are some proficient methodologies and examples of how “vertical” approach of charity progresses into the “horizontal” approach of economic cooperation; how can the shared sentiment and benevolence within “free-will offerings” be sustained in a systemic manner?
Amidst the construction of the Mishkan (the Holy Tabernacle), there is the consideration of the actual size of the Mishkan; the Mishkan’s measurements are described in “cubits” (Hebrew: “amah”), which in some ways is a “Universal” standard of measurement, yet also varies from individual to individual (it is the length from a “regular” man’s elbow to the tip of his middle finger); so, there is the consideration, that anyone following the “blueprint” of the Mishkan necessarily constructs it with dimensions that differ from everyone else’s version; there is the consideration of a shorter person trading fabric (measured by the amah) with a taller person, and perceiving to be receiving a bargain because the length he receives is longer than the length that he offers (and his trading partner conversely experiencing a “sham” because the length of fabric he receives is comparatively shorter); and the consideration of a taller man building a dwelling for a shorter man whereby the stairs are too high because the measurement, by the amah, is different between the 2; and there is the consideration of how the “measure” of the “amah” can be considered as the actual and esoteric doctrine of righteousness that each person maintains: whilst it is “Universally” described to each individual, its implementation is exactly different from individual to individual; and that same esoteric, metaphysical consideration can be applied to the spiritual “Mishkan” (or dwelling or sanctuary) wherein each individual respectively dwells, built according to the measure of each person’s own “amah;” each of us can only reside within our own respective “Mishkan,” and each person’s Mishkan is of a different measurement than everyone else’s; in a similar manner, there is the consideration of what is the actual measurement of a “day,” and thus, Shabbat; whilst humanity generally refers to a “day” as a rotation of the Earth, there is the consideration that the respective durations of the respective rotations for additional planets (such as Mercury, Jupiter, and/or Neptune [and Pluto]) may actually differ rather significantly from that of the Earth; so what actually is a “day,” and what is the appropriate measure of “Shabbat”? This may be considered even further amidst the wide scope of the physical Universe and the innumerous planets and stars that exist herein, and it may be considered closer within the experience of the “endless” days and nights upon the polar extremes of the Earth, and even within the various of day and night, throughout the Earth, as the seasons change; what are some practical, immediate lessons that can be drawn (regarding the practise of patience, compassion, and forgiveness towards others) from the simultaneous “Universality” and “comparativity” of these phenomena and doctrines?
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Bhagavad Gita
Chapters 7 – 8
“With your mind intent on (Me), Arjuna, discipline yourself with the practice of yoga. Depend on (Me) completely. Listen, and I will dispel all your doubts; you will come to know (Me) fully and be united with (Me).” (v1).
“I will give you both jnana and vijnana. When both these are realized, there is nothing more you need to know.” (v2).
“One person in many thousands may seek perfection, yet of these only a few reach the goal and come to realize (Me).” (v3).
“Earth, water, fire, air, akasha, mind, intellect, and ego—these are the eight divisions of (My) prakriti.” (v4).
“But beyond this I have another, higher nature, Arjuna; it supports the whole universe and is the source of life in all beings.” (v5).
“In these two aspects of (My) nature is the womb of all creation. The birth and dissolution of the cosmos itself take place in (Me).” (v6).
“There is nothing that exists separate from (Me), Arjuna. The entire universe is suspended from (Me) as (My) necklace of jewels.” (v7).
“Arjuna, I am the taste of pure water and the radiance of the sun and moon. I am the sacred word and the sound heard in air, and the courage of human beings.
“I am the sweet fragrance in the earth and the radiance of fire; I am the life in every creature and the striving of the spiritual aspirant.” (v8-9).
“My eternal seed, Arjuna, is to be found in every creature. I am the power of discrimination in those who are intelligent, and the glory of the noble.” (v10).
“In those who are strong, I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in harmony with the purpose of life.” (v11).
“The states of sattva, rajas, and tamas come from (Me), but I am not in them.” (v12).
“Good people come to worship (Me) for different reasons. Some come to the spiritual life because of suffering, some in order to understand life; some come through a desire to achieve life’s purpose, and some come who are men and women of wisdom.
“Unwavering in devotion, always united with (Me), the man or woman of wisdom surpasses all the others. To them I am the dearest beloved, and they are very dear to (Me).
“All those who follow the spiritual path are blessed. But the wise who are always established in union, for whom there is no higher goal than (Me), may be regarded as (My) very Self.” (v16-18).
“When a person is devoted to something with complete faith, I unify his faith in that.” (v21).
“Through lack of understanding, people believe that I, the Unmanifest, have entered into some form. They fail to realize (My) true nature, which transcends birth and death.” (v24).
“Delusion arises from the duality of attraction aversion, Arjuna; every creature is deluded by these from birth.” (v27).
“O Krishna, what is Brahman, and what is the nature of action? What is the adhyatma, the adhibhuta, the adhidaiva?
“What is the adhiyajna, the supreme sacrifice, and how is it to be offered? How are the self-controlled united with (You) at the time of death?” (v1-2).
“My highest nature, the imperishable Brahman, gives every creature its existence and lives in every creature as the adhyatma. My action is creation and the bringing forth of creatures.
“The adhibhuta is the perishable body; the adhidaiva is Purusha, eternal spirit. The adhiyajna, the supreme sacrifice, is made to (Me) as the Lord within you.” (v3-4).
“When you make your mind one-pointed through regular practice of meditation, you will find the supreme glory of the Lord.” (v8).
“Remembering (Me) at the time of death, close down the doors of the sense and place the mind in the heart. Then, while absorbed in meditation, focus all energy upwards to the head.
“Repeating in this state the (Divine) Name, the syllable Om that represents the changeless Brahman, you will go forth from the body and attain the supreme goal.” (v12-13).
“When the day of Brahma dawns, forms are brought forth from the Unmanifest; when the night of Brahma comes, these forms merge in the Formless again,” (v18).
“The six months of the northern path of the sun, the path of light, of fire of day, of the bright fortnight, leads knowers of Brahman to the supreme goal.
“The six months of the southern path of the sun, the path of smoke, of night, of the dark fortnight, leads other souls to the light of the moon and to rebirth.” (v24-25).
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Amidst the notion of “thousands” searching for spiritual aspiration, there is the consideration of how any person may definitively know the actual circumstances of other individuals: that, for all any person knows, the entire experience of this temporal realm of the Universe may be an intentional façade, whereby all beings and phenomena are knowingly colluding with each other to shape the experience and perception of an individual; whilst such may be extremely dubious (and perhaps even self-involved), it also seems impossible to disprove; yet again, amidst the belief of an Omnipotent phenomena (and presumably benevolent) manifesting all circumstances within the Universe, this seems increasingly plausible, even if unexplainable; so amidst this consideration of even one’s enemies intentionally behaving in such a manner to illicit a response from an individual, what are lessons that an individual may discern in how to respond to the thoughts, words, and deeds of others?
What is the nature of “akasha”? Is this effectively a physical phenomenon (such as an expansive “air,” or is this an increasingly intangible and esoteric phenomenon (such as “Heaven”)?
How do the 8 divisions of prakriti (and particularly the first 5), compare with teachings, from the Upanishads, regarding the basic elements of the Universe? How does this compare with respective teachings from additional religious traditions regarding the basic elements of the Universe? Is there any validity within the notion that, within the physical Universe, there only exists 1.) matter (all material phenomena and chemicals, including fire, air, water, earth/dust, and perhaps akasha), 2.) energy (an illusive phenomenon that “animates” matter and facilitates motion), and 3.) “now” (the intangible phenomenon of consciousness, thought, awareness, that may be considered as including mind, intellect, ego, and perhaps akasha)?
From the teachings within Chapter 8, and additionally, what is the confluence between the story of Creation, provided within Beresheit (from the Torah), and the nature of the Creation described within the Bhagavad Gita? How do these also compare with respective teachings from the Koran and from the Buddha?
What are the distinctions between athyatma (the presence of Brahman within each individual), and adhidaiva (Purusha), described as the “eternal spirit”? Are these 2 distinct phenomena that simultaneously exist within an individual, and if so, what is the nature of the interaction between these 2 phenomena and the respective influences these 2 phenomena have within an individual?
What is the nature of “the Lord,” described within Verse 8 and additionally? Is this synonymous with “Brahman,” or is this applicable to the nature of existence of Krishna, or is this a distinct phenomenon/being from either of these?
What is the nature of Brahma, amidst the description of Brahman, and the additional Theological explanations within Chapter 8?
Do Verses 24 and 25, regarding the “Northern Path” and the “Southern Path,” have any intended, and/or effectual, implications regarding the perception of individuals who are respectively derived from geographically Northern and Southern locations?
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Digha Nikaya
Chapter 3
“Now the Exalted One robed himself early in the morning, and taking his bowl in the robe, went into Vesali for alms. When, after he had returned from the round for alms, he had finished eating the rice, he addressed the venerable Ananda, and said:--‘Take up the mat, Ananda; I will go and spend the day at the Chapal Shrine.’
“ ‘So be it, (leader)!’ said the venerable Ananda, in assent, to the Exalted One. And taking up the mat he followed step for step behind the Exalted One.” (v1).
The Buddha speaks with complements to the area of Vesali.
“Ananda, whosoever has developed, practiced, dwelt on, expanded and ascended to the very heights of the four paths to Iddhi, and so mastered them as to be able to use them as a vehicle, and as a basis, he should he desire it, could remain in the same birth for an aeon or for that portion of the aeon which had yet to run. Now the Tathagata has thoroughly practised and developed them (in all respects as just more fully described), and he could, therefore, should he desire it, live on yet for an aeon, or for that portion of the aeon which has yet to run.” (v3).
Ananda is oblivious to the Buddha’s subtle suggestion of the Buddha being able to remain within the temporal Universe for an extended duration.
“But even though a suggestion so evident and a hint so clear were thus given by the Exalted One, the venerable Ananda was incapable of comprehending them;” (v4).
The Buddha repeats the suggestion 2 additional times.
The Buddha dismisses Ananda.
Mara (“the Evil One”) solicits the Buddha to pass from life; the Buddha states the intention to pass away within a fixed duration.
“Thus the Exalted One while at the Shrine of Chapala deliberately and consciously rejected the rest of his natural term of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth.” (v10).
Ananda returns to the Buddha, and asks what is the cause for the earthquake.
The Buddha describes 8 causes for such an earthquake:
1.) a mighty wind shaking the water, which shakes the earth;
2.) a skilled spiritual aspirant shaking the earth by will;
3.) a Bodhisatta returns to his mor’s womb;
4.) a Bodhisatta leaves his mor’s womb;
5.) a Tathagata attains enlightenment;
6.) a Tathagata finds a kingdom of righteousness;
7.) a Tathagata rejects the remainder of his life;
8.) a Tathagata passes away from life.
“Now of eight kinds, Ananda, are these assemblies. Which are the eight? Assemblies of nobles, Brahmins, householders and wanderers, and of the angel hosts of the Guardian Kings, of the Great Thirty-Three, of the Maras, and of the Brahmas.” (v21).
The Buddha describes his interaction with each type of assembly, adopting the respective appearance and manner of each assembly, sharing the Dharma, and subsequently vanishing.
The Buddha describes 8 positions of mastery regarding the perception of finite and boundless forms, with and without a subjective manner.
The Buddha describes 8 stages of deliverance from external forms:
1.) a man sees forms;
2.) unaware of his own form, a man sees external forms;
3.) a man becomes content with the thought, “it is well”;
4.) a man passes beyond all ideas of form, and thinks, “it is all infinite space”;
5.) a man passes beyond all ideas of space, and thinks, “it is all infinite reason”;
6.) a man passes beyond infinity of reason, and thinks, “nothing at all exists”;
7.) a man enters into state without ideas and without the absence of ideas;
8.) a man reaches the state whereby all ideas and sensation cease.
The Buddha describes his previous conversations with Mara, regarding the Buddha’s passing from life.
“And when he had thus spoken the venerable Ananda addressed the Exalted One, and said:--
“ ‘Vouchsafe, (leader), to remain during the aeon: live on through the kalpa, O Exalted One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of (deities) and men!’
“ ‘Enough now, Ananda, beseech not the Tathagata!’ was the reply. ‘The time for making such request is past.’” (v38).
Ananda asks the Buddha 2 additional times.
“ ‘Hast thou faith, Ananda, in the wisdom of the Tathagata?’
“ ‘Even so, (leader)!’
“ ‘Now why, then, Ananda, dost thou trouble the Tathagata even until the third time?’” (v39).
The Buddha explains Ananda’s fault for abstaining from making the solicitations previously, citing the Buddha’s previous, subtle suggestions at the Vulture’s Peak, the Banyan Grove, the Robber’s Cliff, the Sattapanni cave, the Black Rock, the Sitavana Grove, the Tapoda Grove, the Bamboo Grove, Jivaka’s Mango Grove, and the Deer Forest; and additionally.
“But now, Ananda, have I not formerly declared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How, then, Ananda, can this be possible—whereas anything whatever born, brought into being, and organized, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved? No such condition can exist! And that which, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathagata—the remaining sum of life surrendered by him—verily with regard to that the word has gone forth from the Tathagata, saying:--‘The passing away of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!’ That the Tathagata for the sake of living should repent him again of that saying—this can no wise be!’” (v48).
The Buddha and Ananda go to Mahavana, and assemble the Sangha for an address.
“Therefore, O brethren—ye to whom the truths I have perceived have been made known by me—having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of (deities) and men!’
“Which then, O brethren, are the truths which, when I had perceived, I made known to you, which when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of (deities) and men?
“ ‘They are these:--
“ ‘The four earnest meditations,
“ ‘The fourfold great struggle against evil,
“ ‘The four roads to saintship,
“ ‘The five moral powers,
“ ‘The five organs of spiritual sense,
“ ‘The seven kinds of wisdom, and
“ ‘The Aryan eightfold path.’” (v50).
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What significance and implications exist within the Buddha’s subtle suggestion that he may be able to continue living within the Universe for a prolonged duration? Whilst remaining presumably indifferent amidst the statement, does the Buddha’s very communication of the suggestion denote that the Buddha maintains some semblance of an interest in continuing to live within the Universe? How does this compare with the prayer that Jesus communicates to God to have his crucifixion alleviated?
How do Mara’s solicitations to the Buddha (regarding passing from life) compare with the devil’s solicitations to Jesus (regarding receiving sovereignty of the Earth)? What are the distinct implications within the distinct contexts of both solicitations; and how does the Buddha’s response compare with the response of Jesus?
Within the Buddha’s description of the causes for such an earthquake, these causes can be perceived in a rather sequential order; is this intentional and/or significant? Amidst this perceived sequential order, what are some plausible explanations regarding the connexion between the “wind” explanation and the additional elements within the apparent sequence; might this be perceived as a tangible point of origination for the Bodhisattva/Tathagata/Buddha?
Within these “earthquake explanations” the terms “Bodhisatta” (“Bodhisattva”) and “Tathagata” are both utilised within distinct manners and contexts; what are the intrinsic distinctions between a “Bodhisattva” and a “Tathagata”? And how does a “Buddha” figure into this equation? Is there a hierarchy amidst the experience of Enlightenment? Can a “Buddha” actually be a “Buddha” whilst existing within this temporal realm?
What is to be appropriately understood regarding the Buddha’s teaching concerning the mastery of perception over finite and boundless forms, both with and without subjective perception?
Within the “8 stages of deliverance,” how can an existence beyond ideas and sensation be effectively perceived or communicated? How can such an existence be maintained whilst an individual continues to exist within this temporal realm? How does the Bhagavad Gita’s teaching (regarding the absence of absolute renunciation whilst continuing to live) coincide with this teaching of the Buddha? Are this experience and communication, beyond both ideas and sensations, evidence of a potential simultaneous existence beyond this temporal realm whilst continuing to live within this temporal realm (perhaps facilitated through prayer, meditation, dreams, and additional intangible experiences within an individual’s consciousness)? How does this compare to the Bhagavad Gita’s teaching regarding the Adhyatma and Brahman? How does this compare with appropriate teachings from Judaism, Christianity, and Islam?
How do Ananda’s solicitations compare with Peter’s denial of Jesus, preceding Jesus’s crucifixion? What are the similarities and distinctions regarding the respective natures of Ananda and Peter?
Amidst the Buddha’s rebuking towards Ananda, the Buddha describes a number of different locations wherein the Buddha and Ananda previously reside whilst maintaining the ascetic lifestyle; what are the implications, and what is the nature, of this migratory path; what are distinguishing factors that make certain areas preferable to others?
How does the Buddha’s address towards the Sangha compare with Jesus’s teachings to the Apostles after his resurrection from the crucifixion?
Does Verse 50 provide a summation of the aggregate of the Buddha’s doctrines? What are the specific teachings/doctrines referenced within each of these lists?
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Gospels
John 1 - 4
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through (God), and without (God) was not anything made that was made. In (God) was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (v1-5).
John the Baptists is sent to witness Jesus.
Jesus is described as being derived from God.
John the Baptist admits his abstinence from being Moshiach (the Christ).
“They said to him then, ‘Who are you? Let us have an answer for those who sent us. What do you say about yourself?’ He said, ‘I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.’” (v22-23).
“John answered them, ‘I baptize with water; but among you stands one whom you do not know, even he who comes after me, the thong of whose sandal I am not worthy to untie.’” (v26-27).
“The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’” (v29).
“And John bore witness, ‘I saw the Spirit descend as a dove from heaven, and it remained on him.” (v32).
Disciples from John the Baptist begin to follow Jesus.
“And they said to him, ‘Rabbi’ (which means Teacher), ‘where are you staying?’ He said to them, ‘Come and see.’ They came and saw where he was staying; and they stayed with him that day, for it was about the tenth hour.” (v38-39).
Andrew introduces Peter to Jesus.
Philip and Nathanael follow Jesus.
“On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus also was invited to the marriage, with his disciples. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘O woman, what have you to do with me? My hour has not yet come.’” (v1-4).
Jesus turns the water into wine.
“The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money changers at their business. And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, ‘Take these things away; you shall not make my (God’s) house a house of trade.” (v13-16).
Nicodemus approaches Jesus.
“Jesus answered him, ‘Truly, truly, I say to you, unless one is born anew, he cannot see the (Sovereignty) of God.’” (v3).
“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?” (v12).
“For God so loved the world that (God) gave (God’s) only Son, that whoever believes in him should not perish but have eternal life.” (v16).
“For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.” (v17).
John the Baptist makes further proclamations regarding Jesus.
Jesus speaks with the woman from Samaria at the well of Yaakov.
“Jesus said to her, ‘Every one who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life.” (v13-14).
“Just then his disciples came. They marveled that he was talking with a woman, but none said, ‘What do you wish?’ or, ‘Why are you talking with her?’” (v27).
“Meanwhile the disciples besought him, saying, ‘Rabbi, eat.’ But he said to them, ‘I have food to eat of which you do not know.’ So the disciples said to one another, ‘Has any one brought him food?’ Jesus said to them, ‘My food is to do the will of (God) who sent me, and to accomplish (God’s) work.’” (v31-34).
“After the two days he departed to Galilee. For Jesus himself testified that a prophet has no honor in his own country.” (v43-44).
Jesus heals an official’s son.
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The opening within the Gospel according to John is distinct from the respective openings within the respective Gospels according to Matthew, Mark, and Luke; what is the reason, significance for this? Is John’s rendering of the Gospel intended to rival the story of Creation, which its reference to the origins of the “Word” and Jesus?
The opening within the Gospel according to John also involves a substantial amount of circular references between God, Jesus, and the Word; are these circular references intended to blur the distinctions between these three phenomena, or to emphasise the uniformity amidst these 3? How does Christian Theology account for entirety of the infinity of God being encapsulated within a material individual, and how does this compare with the Bhagavad Gita’s teaching regarding the adhyatma of Brahman existing synonymously within each individual?
Within Verse 1, does the Gospel according to John, which exists first: God, or “the Word”? Is there actually a distinction?
How do the descriptions regarding Jesus (the proclamations of Faith from both the narrator and John the Baptist, within the Gospel according to John) compare with the respective descriptions of proclamations of Faith within the additional Gospels?
Within the description of the initial interaction between Jesus and his disciples, there is the description of the tangible, pragmatic, economic circumstances surrounding Jesus’s presumed ascetic lifestyle; how does this compare with that of the Buddha? And what are the implications and guidance of how such circumstances are to understood, and/or practised, within a contemporary manner?
Within this Gospel, Andrew is described as introducing his brother, Peter, to Jesus; why is this distinct from the narratives within additional Gospels?
Within the beginning of Chapter 2, Jesus seems to respond to his mor’s request with a certain amount of disdain; what is the nature of the relationship between Jesus and his mor, Mary? How is this further evidenced through additional interactions (such as when Joseph and Mary take the child Jesus to the pilgrimage in Jerusalem, and when Jesus later describes all righteous people as his mor’s, brothers, and sisters)?
Within Chapter 2, the reference to “the Jews” seems to come from the perspective of someone outside the fold of Judaism; is this a consequence of iterations of translations into English versions of the Gospels, and/or is this a factor of the original authorship of the Gospels? If it is the latter of the 2, does the author communicate from the perspective of a man of Jewish heritage establishing distance from Judaism, or as a man who is raised outside of Judaism, altogether?
How does Jesus’s rebuking the money-changers and traders within the Temple compare with contemporary economic practises within Christian Churches and additional Houses of Worship within additional religious traditions? Is there to be absolute distinction between spiritual worship and material pursuits; and if so, how do such material pursuits maintain appropriate guidance of righteousness and adherence to spiritual and religious doctrine? How does a religious community prevent the tendency of becoming a transgressive community outside of the House of Worship, whilst maintain righteous pretenses and practises within the House of Worship? What is an appropriate balance; and what are some examples of how this balance is sustained?
What is the nature within the proclamation of Jesus being the “only” child of God; from what basis, teaching is this derived, and how does this compare to the segment of Jesus’s Sermon on the Mount that proclaims descendancy from God to all those who are righteous and cultivate Peace? How does this doctrine compare with the historic beliefs, within Greek mythology and additionally, regarding the procreation between humans and celestial beings? Why is belief in Jesus emphasised, rather than belief directly in God?
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Koran
Sura 23.
“Successful indeed are the believers,
“Who are humble in their prayers,
“And who shun what is vain,
“And who act for the sake of purity,
“And who restrain their sexual passions—
“Except in the presence of their mates or those whom their right hands possess, for such surely are not blameable.
“But whoever seeks to go beyond that, such are transgressors—
“And those who are keepers of their trusts and their covenant,
“And those who keep a guard on their prayers.
“These are the heirs,
“Who inherit Paradise. Therein will they abide.” (v1-11).
“And certainly We create man of an extract of clay,
“Then We make him a small life-germ in a firm resting place,
“Then We make the life-germ a clot, then We make the clot a lump of flesh, then We make in the lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow into another creation. So blessed be Allah, the Best of creators.” (v12-14).
“And We send down water from the cloud according to a measure, then We cause it to settle in the earth, and We are indeed able to carry it away.
“Then We cause to grow thereby gardens of palm-trees and grapes for you. You have therein many fruits and of them you eat;
“And a tree that grows out of Mount Sinai, which produces oil and relish for the eaters.” (v18-20).
The narrative of Noach is described.
“He is only a madman, so bear with him for a time.” (v25).
“And the chiefs of his people who disbelieved and called the meeting of the Hereafter a lie, and whom We had given plenty to enjoy in this world’s life, said: This is only a mortal like you, eating of that whereof you eat and drinking of what you drink.
“And if you obey a mortal like yourselves, then surely you are losers.” (v33-34).
There is the narrative of Moshe and Aaron; and of Jesus.
“O ye messengers, eat of the good things and do good. Surely I am Knower of what you do.
“And surely this your community is one community, and I am your Lord, so keep your duty to Me.” (v51-52).
“But they became divided into sects, each party rejoicing in that which was with them.
“So leave them in their ignorance till a time.
“Think they that by the wealth and children wherewith We aid them,
“We are hastening to them of good things? Nay, they perceive not.
“Surely they who live in awe for fear of their Lord,
“And those who believe in the messages of their Lord,
“And those who associate naught with their Lord,
“And those who give what they give while their hearts are full of fear that to their Lord they must return—
“These hasten to good things and they are foremost in attaining them.” (v51-61).
“And We lay not on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they are not wronged.” (v62).
“Or say they: There is madness in him? Nay, he has brought them the Truth, and most of them hate the Truth.” (v70).
“Allah has not taken to (Allah) a son, nor is there with (Allah) any other (deity)—in that case would each (deity) have taken away what he created, and some of them would have overpowered others. Glory be to Allah above what they describe—
“The Knower of the unseen and the seen; so may (Allah) be exalted above what they associate with (Allah)!” (v91-92).
“Repel evil with that which is best. We know best what they describe.” (v96).
“Then those whose good deeds are heavy, those are the successful.
“And those whose good deeds are light, those are they who have lost their souls, abiding in hell.” (v102-103).
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Does the opening of this Sura actually permit men to have sexual intercourse with female slaves? If so, does such an allowance intrinsically influence men to search for conflict with other men, and other nations, as a means for acquiring additional female slaves with whom to have such sexual relations? What is the appropriate balance between procreation and sexual relations, with the further practises of adultery and additional hedonism?
How does the description of the creation of a human being compare with the Buddha’s teaching regarding the Bodhisattva/Tathagata/Buddha and the causations of the earthquakes? How does this description also compare with the story of Creation described within the Book, Beresheit, within the Torah?
Within this Sura, there are a number of references to the detractors of Prophets accusing the Prophets of being insane; how does this compare with similar accusations made towards Jesus (from the Pharisees and Sadducees, accusing Jesus of being possessed), and towards Moshe (Paraoh and his Priests accusing Moshe and Aaron with the intention of attempting to overthrow the Egyptians), and additionally?
How does the specific denial of the existence of any children born from Allah (within Verse 91) compare with the proclamation made within the Gospel according to John, regarding Jesus being the only Son of God; and how do these compare with the descriptions within the Torah of numerous beings existing as children of Adonai? Are such proclamations to be understood in a metaphorical manner, a tangible and physical manner, a combination of the 2, or in another distinct manner?
How is Verse 96’s, “Repel evil,” to be appropriately understood, and how does this compare with the teaching from the Bhagavad Gita, regarding, “holding the Self by means of the Self”?
With regards to the teachings within Verses 102-103, and additionally, how is any individual to know what the weight of the good deeds of others are, even the most transgressive individuals? There is the consideration of the narrative where Moshe is impatient in perceiving the logic of the stranger who causes a leak in a boat, withdraws the support of a wall, and sleighs another person walking by the 2 (with the lesson being that we are precluded from fully perceiving/understanding the reasons why actions, and even transgressions, occur); with that, how can any one righteously persecute any other individual; and conversely, how does one appropriately intervene when transgressions are inflicted upon a third individual?
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Blessings upon the Prophets:
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 Rishis, Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, the Indigenous, Tainoterranea, Asia, Europe, Mediterranea, and 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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