Holy Scriptures Study (Week 2; Noach) 118.7.24

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 2; Noach) 118.7.24

Torah

Beresheit 6:9 – 11:32

“This is the story of (Noach’s) life:

(Noach) was the only righteous man in his generation and lived according to the rules of Elohim. (Noach) fathered three sons: Shem, Ham, and Yefeth.” (v9-10).

“But the people were evil, and the land was filled with violence. Elohim saw all the evil that was in the world. Elohim said to (Noach), ‘I have decided to destroy all the living creatures that have filled the world with violence. I will therefore wipe them off the face of the earth.

“ ‘Hurry! Make an ark of cypress wood.’” (v11-14).

“I am about to send a flood, and water will cover the earth and destroy every living creature. Everything that is alive on land will die. But with you I will keep My pledge and keep you safe. Together you and your sons, your wife, and your sons’ wives will be safe on the ark.” (v17-18).

“Bring into the ark two of each kind of living creature. They shall be male and female. From each kind of bird, from each kind of cattle, and from each kind of animal, bring two of each kind so they will stay alive. Make sure to take enough food to eat. Enough food for you and the animals.” (v19-21).

“Take seven pairs of every clean animal, each consisting of a male and its mate. Of every animal that is not clean, take two, a male and its mate. Of the birds of the heaven, also take seven pairs, each consisting of a male and its mate. They will remain alive on the face of the earth.” (v2-3).

“(Noach) did all that Adonai had commanded. (Noach) was 600 years old when the flood started and water covered the earth.” (v5-6).

“There was a flood on the earth for forty days. The waters increased and lifted the ark, and it rose from the ground.” (v17).

“All the creatures that lived on the earth perished: birds, livestock, wild beasts, and everything that lived on the land, as well as every human being. Everything on dry land whose life was sustained by breathing died.” (v21-22).

“The waters flooded the earth for 150 days.” (v24).

“The water receded from the earth. They continued to lessen, and at the end of 150 days the water had decreased.” (v3).

“He then sent out a dove to see whether the water had not find any place to rest its feet, and so it returned to the ark.” (v8-9).

“(Noach) waited another seven days, and he once again sent the dove out from the ark. The dove returned to him toward evening, and there was a freshly picked olive leaf in its beak. Now (Noach) knew that the water had subsided from the earth.” (v11-12).

“He waited another seven days and again sent out the dove. This time the dove did not return to him.” (v12).

“Elohim spoke to (Noach), saying, ‘Leave the ark—you, your wife, your sons, and your sons’ wives. Take with you all the living creatures, birds, livestock, and all the creeping things. Let them populate the land. Let them breed and multiply on the earth.” (v15-17).

“Now (Noach) built an altar to Adonai. He took a few of the clean animals and clean birds, and he sacrificed them as offerings on the altar. Adonai was pleased with the sacrifice, and Adonai said to (Adonai’s Self), ‘I will never again curse the soil because of man’s evil. I will never again strike down all life as I have just done. As long as the earth remains, seedtime and harvest, cold and heat, summer and winter, and day and night, shall never again cease to exist.’” (v20-22).

“Every living creature as well as the grain and vegetables are yours to eat as food. I have now given you everything. But you must not eat the flesh of a creature that is still alive.” (v4).

“Murder is forbidden. Animals that kill humans must die. Any human who kills another must be punished. Any human who spills the blood of another human shall have his own blood spilled, because Adonai made humans in (Adonai’s) own image.

“Now be fruitful and multiply, populate the earth.” (v5-7).

“ ‘I will make My convenant with you, and with all life. I will never again send a flood to destroy the earth.’

“Elohim said, ‘This is My sign of the covenant between Me, you, and every living creature that is with you, for all generations: I have placed My rainbow in the clouds, and it shall be a sign of the covenant between Me and the earth.” (v11-13).

“(Noach) began as a farmer, and he planted a vineyard.” (v20).

“He drank some of his own wine and became drunk and was naked in his tent. Ham, the father of Canaan, saw his father naked, and he told it to his two brothers.

“Shem and Yefeth took a garment and placed it over their shoulders, and walking backwards, they covered their father’s body. They looked the other way and did not see their naked father.” (v21-23).

“When (Noach) awoke from his drunken sleep and understood what his youngest son had done to him, he angrily said, ‘Cursed be Canaan! He shall be a servant to his brothers!’ He then said, ‘Blessed be Elohim, the Savior of Shem! Let Canaan be his slave! May Elohim bless Yefeth, He shall dwell in the tents of Shem and let Canaan be their servant!’” (v24-27).

The lineages of Yefeth and Ham are described.

The lineage of Shem is described.

“During this time the entire world spoke one language. As the population spread eastward, they discovered a valley in the land of Shinar, and they settled there. They said to one another, ‘Come, let us make strong bricks by firing them.’ So they made bricks as hard as stone and tar for cement. They said, ‘Now we can build a city with a tower that reaches the sky. This will keep us together so we will not be scattered all over the face of the earth.’” (v1-4).

“Adonai descended to see the city and the tower that the sons of man had built. Adonai said, ‘They are a single people, all having one language, and this is the first thing they do! Now nothing they plan to do will be unattainable for them! Come, let us descend and confuse their speech, so that one person will not understand another’s speech.’

“From that place, Adonai scattered them all over the face of the earth, and they stopped building the city. (Adonai) named it Babel, because this was the place where Adonai confused the world’s language. It was from there that Adonai dispersed humanity over all the face of the earth.” (v5-9).

The lineage of Shem is described.

“Terach was 70 years old when he fathered Abram, Nachor, and Haran.

“This is the history of Terach: Terach fathered Abram, Nachor, and Haran. Haran had a son, Lot. Haran died in the land of his birth, Ur Kasdim, while his father, Terach, was still alive.

“Abram and Nachor married. The name of Abram’s wife was Sarai. The name of Nachor’s wife was Milcah, the daughter of Haran. Meantime Sarai had no children.

“Terach took his son Abram, his grandson Lot, and his daughter-in-law Sarai, and he lef Ur Kasdim, and he traveled toward the land of Canaan. They came as far as Haran and settled there. Terach was 205 year old when he died in Haran.” (v26-32).

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How does Noach’s ascension to “Prophethood” compare with that of Avraham and Moshe, as well as with the Buddha, Jesus, and Muhammad? What are some examples of Noach’s behaviour that exemplify his righteousness? And what are the unique circumstances, that warrant such an act from Adonai, that distinguish such from additional societies throughout the course of humanity?

What are the esoteric principles involved with the intention of bringing 2 of each animal (to continue propagation of the species)? Is there an intrinsic righteousness within the animals that distinguish such from the others that are described to perish, or from the additional humans that experience such consequences? What exists within the intention to devastate life, yet simultaneously, and strategically preserve it? What lessons, from this example, may be applied to the intrinsic paradox of the necessity to effectively hinder and help the lives of others as a means for sustaining one’s own life?

What is the food that Noach and his family eat on the ark? How does there emerge the distinction between “clean” and “unclean” animals? What are the implications regarding the fish within the Sea; are the fish and marine plants and animals able to survive through the flood, and if so, what may be the explanation for such? Is this distinction a factor in fish being considered as “parve” within kosher dietary laws?

What is the nature and significance within the symmetry of the 40 days of the flood with the 40 days Moshe spends on Mount Sinai receiving the “10 Commandments”? And how does this connect with the 40 days that Jesus spends within the wilderness?

Within Verse 22, there is another reference to the “breath of life,” as found within the narrative of Creation in Parshah “Beresheit;” how does this compare with respective teachings specifically regarding the act of breathing, and the metaphysical and esoteric significance therein (particularly including respective teachings regarding breathing and meditation within both Hinduism and Buddhism)?

How does “Noach’s dove” compare with the “canary within the mineshaft”? How does consequence that each bird respectively experiences demonstrate the respective intentions of the one who sends the bird? And how do the respective outcomes of each bird compare with each other?

Does Noach directly or intrinsically “minister” to the animals to prepare the animals to lead righteous lives whilst returning to the earth? What is the nature of any transformative process that the animals experience, and are some animals immediately sacrificed?

What do the proclamations, towards the end of Chapter 8, reveal about certain perceptions/beliefs within Adonai, and the nature of Adonai (particularly the humanistic tendency of change, reflection, and new resolutions amidst previous experiences)? Amidst the Universal proclamations regarding certain aspects of nature, how should such proclamations be appropriately understood, recognising that such characteristics abstain from existing within certain parts of the Earth, and/or, presumably, within additional areas of the material Universe?

The specific inclusion of animals as a permitted food source, within Chapter 9, indicates that the previous proclamation, within the initial narrative of Creation, actually excludes animals from the list of appropriate food sources; however, this new permission of flesh consumption occurs exactly after humanity is decimated because of our pervasive violence, and tendency towards the flesh; how is this paradox (oxymoron) appropriately reconciled?

How does Adonai’s address, in Chapter 9, compare with similar verb tenses and grammatic structure found within Sri Krishna’s dialogue with Arjuna, within the Bhagavad Gita?

Is there any intended, esoteric significance within the notion of Noach becoming drunk from “his own wine”? A surface glance at Ham’s viewing of Noach’s nakedness seems to be on the substantial ownness of Noach, and his drunkenness? Does Ham intentionally set out to view his far’s nakedness? And what exactly does, “seeing another’s nakedness,” actually mean; does Ham actually sodomise Noach? Does “nakedness” simply mean “recognising” the imperfections, faults, flaws, and transgressions of one’s far; and how does such connect with the subsequent mitzvot to “honour one’s far and mor”?

Why does Noach curse Canaan, instead of Ham? And what are the implications of this curse vis a vis the promise to the children of Israel to inherit the land of Canaan?

What are the lessons to be gleaned from the Tower of Babel? Is unity and harmony and accord intrinsically an immodest and boastful ambition? Is there some additional characteristic within the builders of the tower that prompts Adonai to scatter the people? What is the nature of such boastfulness, and how can humanity prevent such boastfulness amidst the interest and practise of becoming united in Peace, harmony, and prosperity? How might the Tower of Babel be compared to the Temple? How does this compare with the passage from the Koran describing such differences between nations being exactly intentional so that nations may have the opportunity to learn from each other? How does this also compare with the teachings from the Bhagavad Gita regarding the ability to recognise the singularity of Brahman amidst the vast differentiation throughout the Universe? And how does this compare with the contemporary notion of comparative advantage, diversification, and globalisation?

What are additional details concerning Avraham’s far, Terach? And is there any significance within the consideration that Avram (Avraham) essentially (apparently) continues the journey that Terach initiates?

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Bhagavad Gita

Chapters 3 – 4

“O Krishna, you have said that knowledge is greater than action; why then do you ask me to wage this terrible war?

“Your advice seems inconsistent. Give me one path to follow to the supreme good.” (v1-2)

“At the beginning of time I declared two paths for the pure heart: jnana yoga, the contemplative path of spiritual wisdom, and karma yoga, the active path of selfless service.” (v3).

“He who shirks action does not attain freedom; no one can gain perfection by abstaining from work.

“Indeed, there is no one who rests for even an instant; every creature is driven to action by his own nature.” (v4-5).

“Those who abstain from action while allowing the mind to dwell on sensual pleasure cannot be called sincere spiritual aspirants.

“But they excel who control their senses through the mind, using them for selfless service.” (v6-7).

“Fulfill all your duties; action is better than inaction. Even to maintain your body, Arjuna, you are obliged to act.

“Selfish action imprisons the world. Act selflessly, without any thought of personal profit.” (v8-9).

“At the beginning, mankind and the obligation of selfless service were created together. ‘Through selfless service, you will always be fruitful and find fulfillment of your desires’: this is the promise of the Creator.”

“Honor and cherish the devas as they honor and cherish you; through this honor and ove you will attain the supreme good.

“All human desires are fulfilled by the devas, who are pleased by selfless service. But anyone who enjoys the things given by the devas without offering selfless acts in return is a thief.” (v11-12).

“The spiritually minded, who eat in the spirit of service, are freed from all their sins; but the selfish, who prepare food for their own satisfaction, eat sin.

“Living creatures are nourished by rain; rain itself is the water of life, which comes from selfless worship and service.” (v13-14).

“Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. (Brahman) is present in every act of service.” (v15).

“All life turns on this law, O Arjuna. Whoever violates it, indulging his senses for his own pleasure and ignoring the needs of others, has wasted his life.

“But those who realize the Self are always satisfied. Having found the source of joy and fulfillment, they no longer seek happiness from the external world.

“They have nothing to gain or lose by any action; neither people nor things can affect their security.” (v16-18).

“Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal of life.

“Do your work with the welfare of others always in mind. It was by such work that Janaka attained perfection; others, too, have followed this path.” (v19-20).

“What the outstanding person does, others will try to do. The standards such people create will be followed by the whole world.

“There is nothing in the three worlds for (Me) to gain, Arjuna, nor is there anything I do not have; I continue to act, but I am not driven by any need of (My) own.” (v21-22).

“If I ever refrained from continuous work, everyone would immediately follow (My) example.

“If I stopped working I would be the cause of cosmic chaos, and finally of the destruction of this world and these people.” (v23-24).

“The ignorant work for their own profit, Arjuna; the wise work for the welfare of the world, without thought for themselves.

“By abstaining from work you will confuse the ignorant, who are engrossed in their actions. Perform all work carefully, guided by compassion.” (v25-26).

“All actions are performed by the gunas of prakriti. Deluded by his indification with the ego, a person thinks, ‘I am the doer.’

“But the illumined man or woman understands the domain of the gunas and is not attached. Such people know that the gunas interact with each other; they do not claim to be the doer.” (v27-28).

“Those who are deluded by the operation of the gunas become attached to the results of their action. Those who understand these (actualities) should not unsettle the ignorant.

“Performing all actions for (My) sake, completely absorbed in the Self, and without expectations, fight!—but stay free from the fever of the ego.” (v29-30).

“Those who live in accordance with these divine laws without complaining, firmly established in faith, are released from karma.

“Those who violate these laws, criticizing and complaining, are utterly deluded, and are the cause of their own suffering.” (v31-32).

“Even a wise man acts within the limitations of his own nature. Every creature is subject to prakriti; what is the use of repression?

“The sense have been conditioned by attraction to the pleasant and aversion to the unpleasant. Do not be ruled by them; they are obstacles in your path.” (v33-34).

“It is better to strive in one’s own (Dharma) than to succeed in the (Dharma) of another. Nothing is ever lost in following one’s own (Dharma), but competition in another’s (Dharma) breeds fear and insecurity.” (v35)

“What is the force that binds us to selfish deeds, O Krishna? What power moves us, even against our will, as if forcing us?” (v36).

“It is selfish desire and anger, arising from the guna of rajas; these are the appetites and evils which threaten a person in this life.” (v37).

“Just as a fire is covered by smoke and a mirror is obscured by dust, just as the embryo rests deep within the womb, knowledge is hidden by selfish desire—

“Hidden, Arjuna, by this unquenchable fire for self-satisfaction, the inveterate enemy of the wise.” (v38-39).

“Selfish desire is found in the senses, mind, and intellect, misleading them and burying the understanding in delusion.

“Fight with all your strength, Arjuna! Controlling your senses, conquer your enemy, the destroyer of knowledge and (Realization).” (v40-41).

“The senses are higher than the body, the mind higher than the senses; above the mind is the intellect, and above the intellect is the Atman.

“Thus knowing that which is supreme, let the Atman rule the ego. Use your mighty arms to slay the fierce enemy that is selfish desire.” (v42-43).

“I told this eternal secret to Vivasvat. Vivasvat taught Manu, and Manu taught Ishvaku.” (v1).

“You were born much after Vivasvat; he lived very long ago. Why do you say that you taught this yoga in the beginning?” (v4).

“You and I have passed through many births, Arjuna. You have forgotten, but I remember them all.” (v5)

“My (True) being is unborn and changeless. I am the Lord who dwells in every creature. Through the power of (My) own maya, I manifest (Myself) in a finite form.

“Whenever (Dharma) declines and the purpose of life is forgotten, I manifest (Myself) on earth. I am born in every age to protect the good, to destroy evil, and to reestablish (Dharma).” (v6-7).

“As men approach me, so I receive them. All paths, Arjuna, lead to (Me).” (v11).

“The distinctions of caste, guna, and karma have come from (Me0> I am their cause, but I (Myself) am changeless and beyond all action.

“Actions do not cling to (Me) because I am not attached to their results. Those who understand this and practice it live in freedom.

“Knowing this (Truth), aspirants desiring liberation in ancient times engaged in action. You too can do the same, pursuing an active life in the manner of those ancient sages.” (v13-15).

“What is action and what is inaction? This question has confused the greatest sages. I will give you the secret of action, with which you can free yourself from bondage.” (v16).

“The (True) nature of action is difficult to grasp. You must understand what is action and what is inaction, and what kind of action should be avoided.

“The wise see that there is action in the midst of inaction and inaction in the midst of action.

“Their consciousness is unified, and every act is done with complete awareness.” (v17-18).

“The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge.

“The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they (actually) do nothing at all.

“Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.” (v19-21).

“They live in freedom who have gone beyond the dualities of life. Competing with noe one, they are alike in success and failure and content with whatever comes to them.

“They are free, without selfish attachments; their minds are fixed with knowledge. They perform all work in the spirit of service, and their karma is dissolved.” (v22-23).

“The process of offering is Brahman; that which is offered is Brahman. Brahman offers the sacrifice in the fire of Brahman. Brahman is attained by those who see Brahman in every action.” (v24).

“True sustenance is in service, and through it a man or woman reaches the eternal Brahman. But those who do not seek to serve are without a home in this world. Arjuna, how can they be at home in any world to come?” (v31).

“These offerings are born of work, and each guides mankind along a path to Brahman. Understanding this, you will attain liberation.

“The offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual wisdom.” (v32-33).

“Approach someone who has realized the purpose of life and question him with reverence and devotion; he will instruct you in this wisdom.

“Once you attain it, you will never again be deluded. You will see all creatures in the Self, and all in (Me).” (v34-35).

“Even if you were the most sinful of sinners, Arjuna, you could cross beyond all sin by the raft of spiritual wisdom.” (v36).

“Arjuna, cut through this doubt in your own heart with the sword of spiritual wisdom. Arise; take up the path of yoga!” (v42).

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Does the paradox that Arjuna describes ever become explicitly resolved within the direct dialogue of the Bhagavad Gita? If otherwise, what may be some implicit resolutions to this dichotomy between wisdom and righteousness, on one side, and engaging within violence and causing harm towards others (even for a “righteous” cause), on the other side? Does the attainment of full equanimity mean that one can genuinely treat anyone else in any manner because of a transcendent understanding of indifference, and the Universality of all phenomena? And if so, what prompts an individual who maintains such a transcendent understanding of indifference and Universality to even continue living and to act in any manner whatsoever? How are appropriate balances drawn, respectively, for each individual, and harmoniously, amidst the aggregate of life throughout the Universe?

Is it appropriate to perceive devas existing as angels? What is the nature of the devas and the devas’ interaction with Brahman? And what is the nature of the devas’ interaction with the senses of an individual, and with material phenomena throughout the Universe? How does this compare with perceptions of angels respectively maintained within Judaism, Islam, Christianity, and Buddhism?

What is the very nature of a “selfless” act; and the manner in which such an act is derived from Brahman? And what intrinsic connexion does this nature have with the experience of such a person who performs such selfless acts attaining Peace within one’s self, without concern of external phenomena?

Within Verse 22, is Sri Krishna speaking on behalf of Sri Krishna, or on behalf of Brahman? Is there actually a difference? And is there actually a difference when anyone else is speaking and otherwise communicating?

Within Verses 23 – 24, Sri Krishna seems to communicate a concern about the wellbeing of others, with the consideration of continuing to work in order to prevent the destruction of others; whilst this seems to be benevolent, this also seems to indicate a certain lack of indifference, and an intrinsic need in wanting others to be well; how are these two characteristics of indifference and compassion appropriately reconciled, balanced?

How does the notion of abstaining from “unsettling the ignorant,” described within Verse 29, compare with the Buddha’s teaching regarding the understanding of a Tathagata whilst abstaining from unduly responding to critics, complements, and the disagreeable doctrines of others?

Amidst the notion of a person of a lower caste searching to live a spiritual life, how does that coincide with the teaching, within verse 35, for an individual to live within “one’s own Dharma”? And how does the implication of the being a multitude of such a“Dharma” compare with the teaching from the Rig Veda concerning there only existing one Dharma; as well as with the notion of the Self of Brahman existing equally within each creature (and additional characteristics essentially being inconsequential)? Is the teaching within Verse 35 simply included to maintain a socioeconomic order of caste distinction, or is there increasingly esoteric significance, and/or both? Conversely, how does the notion of “competition within another’s Dharma” compare with the mitzvot, from the Torah, to abstain from covetousness?

Within verse 38, an embryo is compare to the negative consideration of selfish desire; is this an intentional connexion, and if so what are the implications of such a comparison? And how does this compare with the Buddhist notion of Dependent Origination and Becoming?

How does the command within Verse 41 compare with the command for Arjuna to abide by his warrior caste duties and wage violent conflict?

From Chapter 4 Verse 4, why does Arjuna have yet to recognise Sri Krishna? And from Verse 5, what identity communicates the experience of previous births?

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Digha Nikaya

Brahma Gala Sutta

Chapter 2

“There are, brethren, some recluses and (Brahmins) who are Eternalists with regard to some things, and in regard to others Non-Eternalists; who on four ground maintain that the soul and the world are partly eternal and partly not.

“And what is it that these venerable ones depend upon, what is it that they start from, in arriving at this conclusion?

“Now there comes a time, brethren, when, sooner or later, after the lapse of a long long period, this world-system passes away. And when this happens beings have mostly been reborn in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, continuing in glory; and thus they remain for a long long period of time.

“Now there comes also a time, brethren, when, sooner or later, this world-system begins to re-evolve. When this happens the Palace of Brahma appears, but it is empty. And some being or other, either because his span of years has passed or his merit is exhausted, falls from that World of Radiance, and comes to life in the Palace of Brahma. And there also he lives made of mind, feeding on joy, radiating light from himself, traversing the air, continuing in glory; and thus dos he remain for a long long period of time.

“Now there arises in him, from his dwelling there so long alone, a dissatisfaction and a longing: ‘O! would that other beings might come to join me in this place!’ And just then, either because their span of years had passed or their merit was exhausted, other beings fall from the World of Radiance, and appear in the Palace of Brahma as companions to him, and in all respects like him.

“On this, brethren, the one who was first reborn thinks thus to himself: ‘I am Brahma, the Great Brahma, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be. These other beings are of my creation. And why is that so? A while ago I thought, ‘Would that they might come!’ And on my mental aspiration, behold the beings came.’

“And those beings themselves, too, think thus: ‘This must be Brahma, the Great Brahma, the Supreme, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be. And we must have been created by him. And why? Because, as we are, it was he who was here first, and we came after that.’

“On this, brethren, the one who first came into existence there is of longer life, and more glorious, and more powerful than those who appeared after him. And it might well be, brethren, that some being on his falling from that state, should come hither. And having come hither he might go forth from the household life into the homeless state. And having thus become a recluse he, by reason 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 last dwelling-place, but not the previous ones. He says to himself, ‘That illustrious Brahma, the Great Brahma, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be, he by whom we were created, he is steadfast immutable eternal, of a nature that knows no change, and he will remain so for ever and ever. But we who were created by him have come hither as being impermanent mutable limited in duration of life.

“This, brethren, is the first state of things on account of which, starting out from which, some recluses and Brahmans, being Eternalists as to some things, and Non-eternalists as to others, maintain that the soul and the world are partly eternal and partly not.” (v1-6).

The Buddha describes another set of sentient beings, “Debauched by Pleasure,” who fall because of lack of self-control.

The Buddha describes another set of sentient beings, “Debauched by Mind,” who fall because of becoming imbecile, after having severe enmity towards each other.

“And what is the fourth?

“In this case, brethren, some recluse or (Brahmin) is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentation and based on his sophistry: ‘This which is called eye and ear and nose and tongue and body is a self which is impermanent, unstable, not eternal, subject to change. But that which is called heart, or mind, or consciousness is a self which is permanent, stedfast, eternal, and knows no change, and it will remain for ever and ever.” (v13).

“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 (actually) 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.

“These, brethren, are those other things, profound, difficult to (Realise), hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathagata, having himself (Realised) and seen face to face, hath set forth; and it si concerning these that they who would rightly praise the Tathagata in accordance with the (Truth), should speak. (v15).

“There are, brethren, certain recluses and (Brahmins) who are Extensionists, and who in four ways set forth the infinity or finiteness of the world.” (v16).

From logic and reasoning, Extensionists proclaim either the Universe being: 1.) finite, 2.) infinite, 3.) limited vertically, infinitely horizontal, and 4.) other than finite or infinite.

“There are, brethren, some recluses and (Brahmins) who wriggle like eels; and when a question is put to them on this or that they resort to equivocation, to eel-wriggling, and this in four ways.

“Now on what ground, starting out from what, do those venerable ones do so?” (v23).

Eel-wriggling is caused by a lack of understanding of good and bad, and differ by: 1.) fear of resentment, 2.) fear of lowered rebirth, 3.) fear of complexity of issues, and 4.) being “dull and stupid.”

“There are, brethren, some recluses and (Brahmins) who are Fortuitous Originists, and who in two ways maintain that the soul and the world arise without a cause. And on what ground, starting out from what, do they do so?” (v30).

“There are, brethren, certain (celestial beings) called Unconscious Beings. As soon as an idea occurs to them they fall from that state.” (v31).

“In this case, brethren, some recluse or (Brahmin) 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: ‘The soul and the world arose without a cause.’” (v32-33).

“There are, brethren, recluses and (Brahmins) who arrange the future, whose speculations are concerned with the future, and who on forty-four grounds put forward various assertions regarding the future. And on account of what, starting our from what, do they do so?”

The Buddha describes respective doctrines pertaining the nature of the soul after death, and the characteristics of form, infinity, mode of consciousness, and happiness.

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Can the “transmigratory” experience that the Buddha describes be also understood as an esoteric experience attained through proficient meditation? How can one, whilst existing within this temporal realm, discern between what may be a manifestation of imagination (or revelation) within this life, and what may be the remembrance of a previous life?

When the Digha Nikaya refers to “Brahma,” within Chapter 2 of the Brahma Gala Sutta, is this a reference to “Brahma” (the “Creator” characteristic of the Ultimate Reality of Brahman, within Hindu Theology), or is this an actual reference to Brahman?

If an individual maintains full discernability and control over an individual’s existence, why does an individual effectively “decide” to experience suffering within life? What prompts an individual to exist in the first place? How does the notion of Karma factor within this Buddhist notion of Dependent Origination and Becoming? Does this phenomenon of Karma exist beyond an individual’s capacity to determine an individual’s own experience within this temporal realm; and if so, how is karma determine? What “controls” karma? Is it simply the amalgamation of the respective individual thoughts, words, and actions of all sentient beings, or does it exist (as the 4 Jhanas might suggest) beyond the realm of even thought?

Within the opening of Chapter 2, there is the description of a sentient being summoning the existence (or arrival) of additional sentient beings into the realm of that initial sentient being; how does this compare with the Buddhist doctrine of Dependent Origination and Becoming: that each individual exists because each individual exactly maintains an interest to exist? How might this description, within Chapter 2, specifically coincide with the Buddhist Doctrine of Dependent Origination and Becoming?

It may be considered that the “ego” of the sentient being described within the opening of Chapter 2 is extremely enlarged, amidst the proclamations of being the Creator of all beings; yet, how might the ego be described, of the individual who criticises and demystifies such claims?

Does this notion of existing within a realm (or other geographic location) first have some form of esoteric, intrinsic, “Universal” application with respect to historic and contemporary territorial claims? How might such a principle, and additional principles, be evidenced within additional religious traditions? What might be some additional principles utilised as a premise for assert ownership/stewardship claims?

Within this initial teaching, there is a description of the initial sentient being having an increased amount of power compared with the “newer” sentient being; this may be compared to the typical phenomena of an older child being bigger and stronger than a younger child; what characteristics of this additional realm are synonymous with this temporal realm of the Universe; what characteristics are different; and what may be some implied lessons from this additional realm towards our interactions within this temporal realm of the Universe (both from the described actions of the sentient beings, and from the teachings of the Buddha)?

Do such teachings of “additional realms” suggest previous experiences of the Buddha (within actuality and/or within meditation)?

What is the nature of the “fall” of a sentient being from a previous realm of existence? What prompts an individual to “forget” such a previous existence, and only recalling such after pursuing spiritual wisdom? Might this be understood as a parable regarding the indulgences and transgressions and individual commits, causing confusion within an individual and additional adverse circumstances, until the individual “awakens” from such intoxication and pursues the spiritual life? To what extent is the Buddha susceptible to such intoxication (particularly amidst the Hindu teaching regarding the attachment of sattva to the pursuit of wisdom)?

What comparisons can be made between the proclamations of (and perceptions towards) the initial sentient being (being praised within the additional realm of existence), and the traditional reverence (and even worship) of Prophetic leaders within this realm, including Jesus, Moshe, Muhamamd, the Buddha, and Sri Krishna?

Does the description that the Buddha seems to implicitly criticise within Verse 13 (regarding the impermanence of sense objects and the permanence of the esoteric) actually coincide with both Hindu and Buddhist doctrine? And/or is the Buddha simply tacitly criticising proclamation of the permanence of certain intangible phenomena? If so, how does such a teaching intersect with the concept and phenomenon of Nirvana?

Within this opening book of the “Brahma Gala Sutta,” within the Digha Nikaya, the Buddha significantly admonishes the respective doctrines of his contemporaries; how does this compare with the respective approaches of Avraham, Moshe, Jesus, and Muhamamd? Is an intrinsic characteristic of a Prophet to criticise? How does this compare with the imperatives for compassion and righteousness?

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Gospels

Matthew 6 – 8

“Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your (God) who is in heaven.” (v1).

“Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your (God) who sees in secret will reward you.” (v2-4).

“And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your (God) who is in secret; and your (God) who sees in secret will reward you.” (v5-6).

“And in praying do not heap up empty phrases as the Gentiles do; for they think they will be heard for their many words. Do not be like them, for your (God) knows what you need before you ask (God). Pray then like this:” (v7-9).

“Our (God) who art in heaven,

Hallowed be (Thy) name.

Thy (Sovereignty) come,

Thy will be done,

On earth as it is in heaven.

Give us this day our daily bread;

And forgive us our debts, as we also have forgiven our debtors;

And lead us not into temptation,

But deliver us from evil.” (v9-13).

“For if you forgive men their trespasses, your heavenly (God) also will forgive you; but if you do not forgive men their trespasses, neither will your (God) forgive your trespasses.”

“And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your (God) who is in secret; and your (God) who sees in secret will reward you.” (v16-18).

“Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also.” (v19-21).

“The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; but I your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!” (v22-23).

“No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.” (v24).

“Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly (God) feeds them.” (v25-26).

“But seek first (God’s Sovereignty) and (God’s) righteousness, and all these things shall be yours as well.” (v33).

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day.” (v34).

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (v1-5).

“Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened.” (v7-8).

“Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.” (v13-14).

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits.” (v15-16).

“And when Jesus finished these saying, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes.” (v28-29).

“When he came down from the mountain, great crowds followed him; and behold, a leper came to him and knelt before him, saying, ‘(Leader), if you will, you can make me clean.’ And he stretched out his hand and touched him, saying, ‘I will; be clean.’ And immediately his leprosy was cleansed. And Jesus said to him, ‘See that you say nothing to any one; but go, show yourself to the priest, and offer the gift that (Moshe) commanded, for a proof to the people.” (v1-4).

“But the centurion answered him, ‘(Leader), I am not worthy to have you come under my roof; but only say the word, and my servant will be healed. For I am a man under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.’ When Jesus heard him, he marveled, and said to those who followed him, ‘Truly, I say to you, not even in Israel have I found such faith.’” (v8-10).

Jesus heals Peter’s mor-in-law.

“And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head.’” (v20).

“And he said to them, ‘Why are you afraid, O men of little faith?’ Then he rose and rebuked the winds and the sea; and there was a great calm. And the men marveled, saying, ‘What sort of man is this, that even winds and sea obey him?’” (v26-27).

Jesus casts 2 demoniacs into a herd of swine.

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How does the opening of Chapter 6, regarding piety in giving, compare with the example of the Israelites providing an abundance of materials in the construction of the Mishkan?

How does Jesus’s teaching regarding modesty in prayers compare with the Hadith regarding the Muhammad’s (PBUH) teaching on maintaining moderation within prayer to maintain its sustainability?

What is the intrinsic nature and benefit of a “secret”? Amidst the consideration of Deus knowing all secrets and Deus also being the ultimate judge of each individual’s actions, is a secret ultimately and simply just an illusion? For what sake do people maintain the pretenses within such secrets?

Amidst all the distinctions and nuances, what are some appropriate protocols when praying and meditating? What may be considered some “Universal” (or widely held) characteristics that exist within prayer and meditation? What are different manners in which prayer and meditation are utilised and how can such practises be genuinely and authentically enhanced? When are traditional prayer and meditation appropriate, and when are extemporaneous prayer and meditation appropriate? How might the relevance amidst these 2 approaches be appropriately considered and practised within additional, ordinary behaviour within life?

How should Jesus’s prayer regarding the forgiveness of debts (sins, trespasses) be appropriately understood and practised? Does Jesus forgive Jews for any involvement that Jews have within Jesus’s crucifixion? How does and should the answer to the previous question influence the manner in which contemporary Christians forgive Jews for any of such involvement? Does forgiveness require an admission of responsibility (and perhaps some contrition) on the part of the transgressor, or can forgiveness be unilaterally implemented?

What esoteric Truth and relevance exists within the teaching of reciprocal forgiveness; what is the nature of the symmetry of being forgiven in the manner that we forgive others? How might such interaction look when the predominant number of people within a society become increasingly aware of, believing in, and intentional with such forgiveness?

Is it possible to progress in life without actually “judging,” and making discernments? Is what is meant in Chapter 7 is to abstain from “admonishing”? When you are able to make any commands upon your fiercest enemy, and determine any circumstances in which for your fiercest enemy to live, yet you are also compelled by the same exact commands and circumstances that you decide, what are the commands and circumstances that you establish?

Amidst the tremendous compassion that Jesus shares and teaches, Jesus also provides some strong words and admonishment to his contemporary followers and the authorities; is it necessary to have such admonishment amidst such compassion? How does this compare with the narrative of the Buddha and the traditional practise of compassion within Buddhism? How does the empathy within the parable compare with the intellectualism of the koan? And what benefits and challenges may exist amidst such an intersection?

How does Jesus’s “Search and you will find,” compare with the Bhagavad Gita’s teaching regarding a person’s circumstances being concentrated and manifested around what a person desires?

Within the episode at the opening of Chapter 8, what is the nature of Jesus’s “will,” and what is the nature of the leper’s Faith? Is the experience of health simply a manifestation of the mind, and perhaps some esoteric phenomena that extends beyond thought (rather than simply a physical or biological phenomenon); and amidst the collective consciousness of humanity, might an individual’s “thoughts” and experience of health be influenced through the “thoughts” and experiences of additional individuals within one’s society and within humanity? What are some examples and methods of how individuals are able to manifest such healing for one’s self, to cultivate proficient concentration and Faith, without an immediate interceder?

After healing the leper, Jesus instructs the leper to continue in the traditional Jewish manner, “according to the law of Moshe;” in additional circumstances (particularly towards the beginnings of the respective Gospels according to Matthew, Mark, and Luke), Jesus provides similar instructions and also specifically tells his “patients” to praise Deus, rather than to attribute the healing to him; why do those who are healed abstain from adhering to such instructions, and proceed to tell other people and praise Jesus? What are Jesus’s intentions within his initial instructions?

Amidst the narrative of the centurion, what is the nature of Faith and healing being conferred through “authority”? And what may be the nature of the “authority” that prompts the centurion to even approach Jesus, as well as that which facilitates the interaction between the centurion and Jesus (and perhaps all phenomena for that matter)?

What is the synonymity, as well as the contradiction between the respective descriptions provided within Verse 20 (regarding Jesus’s homelessness), and Verse 26 (regarding Jesus’s ability to calm the sea)?

What is the nature of casting demons into swine? How might this “healing” process be perceived in contemporary circumstances, and otherwise practised within contemporary circumstances? How are such symptoms treated in contemporary circumstances, and what are the differences and similarities between these respective approaches?

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Koran

Sura 2: Al Baqarah (The Cow)

“I, Allah, am the best Knower.

“This Book, there is no doubt in it, is a guide to those who keep their duty,

“Who believe in the Unseen and keep up prayer and spend out of what We have given them,

“And who believe in that which has been revealed to thee and that which was revealed before thee, and of the Hereafter they are sure.

“These are on a right course from their Lord and these it is that are successful.

“Those who disbelieve—it being alike to them whether thou warn them or warn them not—they will not believe.

“Allah has sealed their hearts and their hearing; and there is a covering on their eyes, and for them is a grievous chastisement.” (v1-7).

“And there are some people who say: We believe in Allah and the Last Day; and they are not believers.

“They seek to deceive Allah and those who believe, and they deceive only themselves and they perceive not.

“In their hearts is a disease, so Allah increased their disease, and for them is a painful chastisement because they lie.” (v8-10).

“And when it is said to them, Make not mischief in the land, they say: We are but peacemakers.

“Now surely they are the mischief-makers, but they perceive not.” (v11-12).

“And when it is said to them, Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they are the fools, but they know not.

“And when they meet those who believe, they say, We believe; and when they are alone with their devils, they say: Surely we are with you, we were only mocking.

“Allah will pay them back their mockery, and (Allah) leaves them alone in their inordinancy, blindly wandering on.

“These are they who buy error for guidance, so their bargain brings no gain, nor are they guided.” (v13-16).

“Their parable is as the parable of one who kindles a fire, but when it illumines all around him, Allah takes away their light, and leaves them in darkness—they cannot see.

“Deaf, dumb, and blind, so they return not:

“Or like abundant rain from the cloud in which is darkness, and thunder and lightning; they put their fingers into their ears because of the thunder-peal, for fear of death. And Allah encompasses the disbelievers.

“The lightning almost takes away their sight. Whenever it shines on them they walk in it, and when it becomes dark to them they stand still. And if Allah had pleased, (Allah) would have taken away their hearing and their sight. Surely Allah is Possessor of power over all things.” (v17-20).

“O men, serve your Lord Who created you and those before you, so that you may guard against evil,

“Who made the earth a resting-place for you and the heaven a structure, and sends down rain from the clouds then brings forth with it fruits for your sustenance; so do not set up rivals to Allah while you know.

“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your helpers besides Allah if you are (Truthful).

“But if you do it not—and you can never do it—then be on your guard against the fire whose fuel is men and stones; it is prepared for the disbelievers.” (v21-24).

“And give good news to those who believe and do good deeds, that for them are Gardens in which rivers flow. Whenever they are given a portion of the fruit thereof, they will say: This is what was given to us before; and they are given the like of it. And for them therein are pure companions and therein they will abide.” (v25).

“Surely Allah disdains not to set forth any parable—a gnat or anything above that. Then as for those who believe, they know that it is the (Truth) from their Lord; and as for those who disbelieve, they say: What is it that Allah means by this parable? Many (Allah) leaves in error by it and many (Allah) leads aright by it. And (Allah) leaves in error by it only the transgressors,

“Who break the covenant after its confirmation and cut asunder what Allah has ordained to be joined, and make mischief in the land. These it is that are the losers.” (v26-27).

“How can you deny Allah and you were without life and (Allah) gave you life? Again, (Allah) will cause you to die and again bring you to life, then you shall be brought back to (Allah).” (v28).

Allah creates Adam; and Iblis refuses to submit to Adam.

“And We said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous food wherever you wish, and approach not this tree, lest you be of the unjust.

“But the devil made tem slip from it, and caused them to depart from the state in which they were. And We said: Go forth, some of you are the enemies of others. And there is for you in the earth an abode and a provision for a time.

“Then Adam received revealed words from his Lord, and (Allah) turned to him mercifully. Surely (Allah) is Oft-returning to mercy, the Merciful.” (v35-37).

“O Children of Israel, call to mind My favour which I bestowed on you and be faithful to your covenant with Me, I shall fulfill My covenant with you; and Me, Me alone, should you fear.

“And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it; neither take a mean price for My messages; and keep your duty to Me, Me alone.

“And mix not up (Truth) with falsehood, nor hide the (Truth) while you know.

“And keep up prayer and pay the poor-rate and bow down with those who bow down.

“Do you enjoin men to be good and neglect your own souls while you read the Book? Have you then no sense?

“And seek assistance through patience and prayer, and this is hard except fo the humble ones,

“Who know that they will meet their Lord and that to (Allah) they will return.” (v40-46).

Allah further addresses the Children of Israel.

“And when We gave (Moshe) the Book and the Discrimination that you might walk aright.” (v53).

“And indeed you know those among you who violated the Sabbath, so We said to them: Be as apes, despised and hated.” (v65).

“And some of them are illiterate; they know not the Book but only from hearsay, and they do but conjecture.

“Woe! Then to those who write the Book with their hands then say, This is from Allah; so that they may take for it a small price. So woe! To them for what their hands write and woe! To them for what they earn.” (v78-79).

“And those who believe and do good deeds, these are the owners of the Garden; therein they abide.” (v82).

There is reference to the transgressions and deception of children of Israel.

“Whoever is an enemy to Allah and (Allah’s) angels and (Allah’s) messengers and Gabriel and Michael, then surely Allah is an enemy to disbelievers.” (v98).

“Neither those who disbelieve from among the people of the Book, nor the polytheists, like that any good should be sent down to you from your Lord. And Allah chooses whom (Allah) pleases for (Allah’s) Mercy; and Allah is the Lord of mighty grace.

“Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it. Knowest thou not that Allah is Possessor of power over all things?” (v105-106)

“And keep up prayer and pay the poor-rate. And whatever good you send before for yourselves, you will find it with Allah. Surely Allah is Seer of what you do.” (v110).

“Nay, whoever submits himself entirely to Allah and he is the doer of good to others, he has his reward from his Lord, and there is no fear for such nor shall they grieve.” (v112).

“And they say: Allah has taken to (Allah) a son—glory be to (Allah)! Rather, whatever is in the heavens and the earth is (Allah’s). All are obedient to (Allah).

“Wonderful Originator of the heavens and the earth! And when (Allah) decress an affair, (AlLah) says to it only, Be, and it is.” (v116-117).

Allah establishes a covenant with Avraham.

There is the narrative of Avraham and Ishmael.

“And when (Avraham) and Ishmael raised the foundations of the House: Our Lord, accept from us; surely Thou are the Hearing, the Knowing.” (v127).

“Or were you witnesses when death visited (Yaakov), when he said to his sons: What will you serve after me? They said: We shall serve thy God and the God of thy fathers. (Avraham) and Ishmael and (Yitzak), one God only, and to (Allah) do we submit.” (v133).

“Those are a people that have passed away; and for them is what they earned and for you what you earn; and you will not be asked of what they did.” (v141).

There is reference to the Qiblah.

“Indeed We see the turning of thy face to heaven, so We shall surely make thee master of the qiblah which thou likest; turn then thy face towards the Sacred Mosque. And wherever you are turn your faces towards it. And those who have been given the Book certainly know that it is the (Truth) from their Lord. And Allah is not heedless of what they do.” (v144).

“And everyone has a goal which he turn himself, so vie with one another in good works. Wherever you are, Allah will bring you all together. Surely Allah is Possessor of power over all things.” (v148).

“O you who believe, seek assistance through patience and prayer; surely Allah is with the patient.” (v153).

“And speak not of those who are slain in Allah’s way as dead. Nay, they are alive, but you perceive not.” (v154).

“And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits. And give good news to the patient,

“Who, when a misfortune befalls them, say: Surely we are Allah’s, and to (Allah) we shall return.” (v155).

“Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them too.

“Except those who repent and amend and make manifest the (Truth), these it si to whom I turn mercifully; and I am the Oft-returning to mercy, the Merciful.” (v159-160).

“In the creation of the heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, then gives life therewith to the earth after its death and spreads in it all kinds of animals, and the changing of the winds and the clouds made subservient between heaven and earth, there are surely signs for a people who understand.” (v164).

“(Allah) has forbidden you only what dies of itself, and blood, and the flesh of swine, and that over which any other name than that of Allah has been invoked. Then whoever is driven by necessity, not desiring, nor exceeding the limit, no sin is upon him. Surely Allah is Forgiving, Merciful.” (v173).

“It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels, and the Book and the prophets, and gives away wealth out of love for (Allah) to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are (Truthful); and these are they who keep their duty.” (v177).

Rules regarding capital punishment and inheritance are prescribed.

“O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil.” (v183).

The rules of Ramadan are prescribed.

“And when My servants ask thee concerning Me, surely I am nigh. I answer the prayer of the supplicant when he calls on Me, so they should hear My call and believe in Me that they may walk in the right way.” (v186).

“And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors.” (v190).

“And fight them until there is no persecution, and religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors.” (v193).

“And accomplish the pilgrimage and the visit for Allah.” (v196).

The arrogance of temporal authority is described.

“The life of this world is made to seem fair to those who disbelieve, and they mock those who believe. And those who keep their duty will be above them on the Day of Resurrection. And Allah gives to whom (Allah) pleases without measure.” (v212).

“Mankind is a single nation. So Allah raised prophets as bearers of good news and as warners, and (Allah) revealed with them the Book with (Truth), that it might judge between people concerning that in which they differed. And none but the very people who were given it differed about it after clear arguments had come to them, envying one another. So Allah as guided by (Allah’s) will those who believe to the (Truth) about which they differed. And Allah guides whom (Allah) pleases to the right path.” (v213).

“They ask thee about intoxicants and games of chance. Say: In both of them is a great sin and some advantage for men, and their sin is greater than their advantage.” (v219).

“Your wives are a tilth for you, so go in to your tilth when you like, and send good beforehand for yourselves. And keep your duty to Allah, and know that you will meet (Allah). And give good news to the believers.” (v223).

“And make not Allah by your oaths a hindrance to your doing good and keeping your duty and making peace between men. And Allah is Hearing, Knowing.” (v224).

Rules pertaining divorce are prescribed.

“Who is it that will offer to Allah a goodly gift, so (Allah) multiplies it to him manifold? And Allah receives and amplifies, and to (Allah) you shall be returned.” (v245).

There is the narrative of Saul and David.

“And when they went out against Goliath and his forces, they said: Our Lord, pour out patience on us and make our steps firm and help us against the disbelieving people.” (v250).

“We have made some of these messengers to excel others. Among the m are they to whom Allah spoke, and some of them (Allah) exalted by many degrees of rank.” (v253).

“There is no compulsion in religion—the right way is indeed clearly distinct from error. Sor whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing.” (v256).

“Allah is the Friend of those who believe—(Allah) brings them out of darkness into light.” (v257).

There is the narrative of Avraham.

“Those who spend their wealth in the way of Allah, then follow not up what they spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve.” (v262).

“A kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing.” (v263).

“O you who believe, make not your charity worthless by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day.” (v264).

“The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from (Allah) and abundance. And Allah is Ample-giving, Knowing.” (v268).

“And whatever alms you give or whatever vow you vow, Allah surely knows it. And wrongdoers shall have no helpers.” (v270).

“If you manifest charity, how excellent it is! And if you hide it and give it to the poor, it is good for you. And it will do away with some of your evil deeds; and Allah is Aware of what you do.” (v271).

“Their guidance is not thy duty, but Allah guides whom (Allah) pleases. And whatever good thing you spend, it is to your good. And you spend not but to seek Allah’s pleasure. And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged.” (v272).

“Those who swallow usury cannot arise except as he arises whom the devil prostrates by his touch. That is because they say, Trading is only like usury. And Allah has allowed trading and forbidden usury.” (v275).

“And if the debtor is in straitness, let there be postponement till he is in ease. And that you remit it as alms is better for you, if you only knew.

Directions for contractual arrangements are prescribed.

“O you who believe, when you contract a debt for a fixed time, write it down.” (v282).

“Allah imposes not on any soul a duty beyond its scope. For it, is that which it earns of good, and against it that which it works of evil. Our Lord, punish us not if we forget or make a mistake. Our Lord, do not lay on us a burden as Thou didst lay on those before us. Our Lord, impose not on us afflictions which we have not the strength to bear. And pardon us! And grant us protection! And have mercy on us! Thou art our Patron, so grant us victory over the disbelieving people.” (v286).

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Why is Sura 2 (Al Baqarah; The Cow), selected as the first Sura with which to begin the Koran, after the first Sura (Al Fatihah; The Opening)? Why is the Koran organised in an “editorial” manner, rather than within a strictly chronological manner? How might the Koran be understood (and revealed) amidst its study within a chronological order (and what exactly is such a chronological order)? What are the reasoning and inspiration that are involved within this original editorial process?

Why does Allah decide to establish “disbelievers”? Within Islam Theology, is Allah Omnipotent? And how does such belief compare with the respective Theologies, regarding such Omnipotence, within Judaism, Hinduism, Buddhism, and Christianity? Does the mere concept of Omnipotence connote the existence of Omnipotence; and if so, what is the nature of such Omnipotence; might such be elusively subtler than one might initially expect, amidst the coinciding notion of the “individual,” “ego,” and “free will”? And what is the nature and purpose of free will amidst such a notion of Omnipotence? Is the concept and experience of “disbelievers” simply a test for an individual to respond in a righteous, pious manner; might this include an individual becoming a teacher, and conveying such belief through an appropriate example?

What are the direct and implicit teachings within the opening of this Sura describing the characteristics of disbelievers?

How does the beginning of the Koran, amidst the duality of the believer and disbeliever, compare with the respective beginnings of the Torah, Bhagavad Gita, Digha Nikaya, and Gospels? This binary of the believer and disbeliever continues throughout the Koran, including with it, what may be perceived as the “carrot and the stick” methodology (of describing the tremendous benefits received through belief, and the severe punishments incurred through disbelief); what is the nature of this carrot-stick thread throughout the Koran; and what are pragmatic, and specific, teachings of righteousness that are directly (and implicitly) connected with the communications of the “carrot” and “the stick”? How does the direction of “simply being a warner/messenger” exist within this context of the “carrot” and “the stick;” what is the intrinsic and comprehensive responsibility that a believer has towards, and surrounding, the disbelievers (and the actions of the disbelievers)?

How does the fire “feeding upon men and stones,” compare with the Bhagavad Gita’s description of the warriors being enveloped within the “fiery jaws” of Brahman?

Within Verses 26 – 27, there are references to both parables and covenants; are these simply English terms utilised by the translator, and/or do these terms make specific references to the parables that Jesus teaches, and to the covenant established between Adonai and Israel? How might the teachings within Verses 26 – 27 be connected with these 2 historic precedents?

Within Verse 28, there is a reference to the Day of Judgment (Al Yawm Qayimah), and the resurrection; how does the Islamic belief in resurrection compare with those respective of Judaism and Christianity, as well as the respective beliefs of reincarnation within Hinduism and Buddhism? How do such beliefs influence temporal behaviour, and social hierarchy, within respective religious communities, and amidst the aggregate interaction of all religious communities?

How does the narrative of Adam, within the Koran, compare with the narrative of Adam, within the Torah? What is the nature of the interaction between Iblis and Adam; what does this reveal about the intrinsic nature of humanity; and how does this compare with the interaction and lessons provided from the Torah? How does this narrative of the Creation of humanity compare with respective narratives and teachings from Hinduism and Buddhism (particularly comparing against the similar considerations regarding the Buddhist notion of Dependent Origination and Becoming)? How does the inclusion of Eve, and the narrative of the Garden of Eden, factor within these considerations, as well?

Within Verse 40, there is the first, direct address to the Children of Israel; and rather than direct admonishment or antagonism, the address includes the direction to obey Allah (Adonai, God), and also references the Torah; how should this address be appropriately understood; what are the implications of, and teachings from, this initial address regarding the intended interaction and relationships between Muslims and Jews (and the Children of Israel)? What context does this establish for continuing address towards, and descriptions of, the Children of Israel?

Within Islam, there is emphatic invocation of the Name of “Allah,” as well as the reference to the “99 Beautiful Names of Allah;” and within Judaism, there are certain protocols regarding the utilisation of the invocation of the term, “Adonai,” and strict prohibition regarding the recitation of Hashem; how do these practises compare and contrast with each other, and what is the nature of the interaction between these 2 distinct practises?

Does the Koran’s affirmation of the Prophethood of Moshe also confirm the intrinsic stewardship of Eretz Israel (previously the land of Canaan) to the Children of Israel (particularly as it is Moshe who leads the Children of Israel all the way up to the entrance into Eretz Israel, with the specific command for the Children of Israel to inherit the land)?

How does the narrative of Moshe, within the Koran, compare and contrast with the narrative of Mosh, within the Torah? How does the Koran’s approach towards including the narrative of Moshe compare with the Christian New Testament’s approach towards including the narrative of Moshe? And how does these respective approaches compare with the temporal emergence of Buddhism amidst the established tradition of Hinduism, and its respective doctrines, Theology, and narratives?

Verse 65 seems to affirm the observance of Shabbat, yet elsewhere within the Koran, there is certain admonishment thereof; amidst the weekly observance of Jummuah, how is the observance of Shabbat appropriately understood within the Koranic doctrine?

Verses 78 – 79 seem to refer to the literary tradition and emphasis within Judaism, and a certain socioeconomic disparity that emerges amongst the literate and the illiterate; what are the teachings that are provided within this passage? And what implications does the fact that Muhammad (PBUH), within his life, is effectively illiterate, have upon the teachings within this passage? How do such teachings, facts, and implications influence (favourably and unfavourably) the Islamic emphasis of studying, memorising, and learning, the Koran? How does this compare with respective literary traditions within Judaism, Hinduism, Buddhism, and Christianity?

Verse 82 teaches that the “owners of the Garden” are those who do good deeds; who does this intersect with the notion of “Heaven on Earth,” and the temporal manifestation of “ultimate righteousness” and harmony (particularly within a Christian context)? How does this compare with perceivably similar teachings regarding absolute equanimity amongst phenomena and understanding and cultivating the Divinity that exists within all phenomena (particularly within a Hindu context)? How can such a teaching regarding the “Garden” be appropriately distinguished from the temporal experience of material bounties and indulgences, and encourage believers to strive beyond the pursuits of such accumulation?

Verse 106 effectively proclaims the legitimacy of the Koran as a “new revelation;” what are the implications of this proclamation amidst the tradition of the Torah, and the New Testament, as well as the Vedas and the Tripitaka? And how does this proclamation intrinsically effect the Koran amidst the emergence, and/or the propensity, of further “new revelations” subsequent to the establishment of the Koran?

Verses 110 and 112 provide teachings of righteousness and submission; how are these 2 acts appropriately balanced within Islam, and how does this compare within the respective traditional teachings and practises within Judaism, Christianity, Hinduism, and Buddhism? Are proclamations of creed and acts of submission sufficient in establishing an individual with Allah, and/or within an individual’s own community? Are acts of righteousness alone sufficient for such establishment? Where is the prioritization, and what is the appropriate range of balance? And what are appropriate considerations amidst circumstances where an individual may exceed in one manner, and be considered deficient within another?

What is the nature of the connexion between Ishmael and Yaakov, within the Koran, and how does this compare with the nature of the connexion between Ishmael and Yaakov, within the Torah?

What is the nature, and origin, of the significance of the Qiblah, within the Koran and within the tradition of Islam? How is this influenced by the consideration that the Qiblah is similarly revered by preceding religious traditions and cultures before the temporal emergence of Muhammad (PBUH) and the temporal provision of the Koran?

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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.