Holy Scriptures Study (Week 26; Shemini) 118.8.1

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 26 Shemini; 118.8.1

Torah

Vayikra 9:1 – 11:47

“On the eighth day, (Moshe) assembled Aaron, his sons, and the leaders of Israel.

“He said to Aaron, ‘Choose a healthy young calf for a sin offering and a healthy ram for a burnt offering, and sacrifice them before Adonai. Then speak to the Israelites, and tell them to choose five healthy animals: a goat for a sin offering, a young calf and a lamb for a burnt offering, and a bull and a ram for peace offerings, and sacrifice them before Adonai along with a grain offering mixed with oil, because today Adonai (by Adonai) will appear to you.” (v1-4).

Aaron performs the sacrifices.

“Then Aaron raised his hands over the people and blessed them. He stepped down from the altar where he had presented the sin offering, the burnt offering, and the peace offerings.

“(Moshe) and Aaron went into the Meeting Tent, and when they came out they blessed the people. And then the glory of Adonai was seen by all the Israelites.” (v22-23).

“Fire blazed from Adonai and vaporized the burnt offering and the parts on the altar. When the people saw this, they raised their voices in prayer and bowed down.” (v24).

“Aaron’s sons, Nadav and Avihu, each took his fire pan, placed burning coals in it, and sprinkled incense on the flames. They presented this before Adonai, but it was not an authorized fire that Adonai had commanded. Flames of fire blazed down from Adonai and burned them up, and they died before Adonai.” (v1-2).

“(Moshe) said to Aaron, ‘This is exactly what Adonai meant when (Adonai) said, ‘I will be holy to those who worship Me; to them I will show My glory.’’ Aaron remained speechless.

Moshe instructs Aaron and his sons to abstain from mourning.

“Adonai said to Aaron, ‘Neither you nor your descendants may drink wine or any other alcoholic liquor when you enter the Meeting Tent, or you will die. This law must be observed for all coming generations. If you are sober you will be able to tell the difference between the holy and the ordinary, and between honesty and dishonesty. You will, moreover, be able to make correct legal decisions for the Israelites on all the laws that Adonai has taught (Moshe).’” (v8-11).

Moshe instructs Aaron and his sons to eat the remaining portion of the sacrifice.

Aaron abstains from eating the remaining portion of the goat, attributing this to the death of his sons; and Moshe forgives him.

“Adonai spoke to (Moshe) and Aaron and told them:

“Speak to the Israelites and instruct them:

“These are the only land animals that you may eat: You may eat any animal that has split hoofs and chews its cud.” (v1-3).

“These are the creatures that live in the water that you may eat. You may eat any creature that lives in the water, in the seas or in the rivers, as long as it has fins and scales.” (v9).

There is the description of a list of birds prohibited from being consumed.

“Every living insect that uses four legs for walking shall not be eaten. The only flying insects that you may eat are those with jointed legs extending above their feet, which they use to hop on the ground.” (v20-21).

“Anyone who touches the bodies of dead animals will be unclean until evening. Anyone deling with their bodies must wash his clothes and remain unclean until evening.” (v24-25).

Rules are prescribed for cleaning additional items that have direct contact with the body of a dead animal.

“Anything upon which a dead body falls is unclean; even an over or a range becomes unclean, and must be destroyed. The only thing that is always ritually clean is a body of water, either a well or a natural spring of water.” (v35-36).

“Every creature that crawls on the ground must not be eaten.” (v41).

“Do not make yourselves unclean by eating any of these creatures, or you will become unclean as they are. I am Adonai; I am holy, and therefore you must make yourselves holy.” (v43-44).

“I am Adonai, I brought you out of Egypt to be your Elohim. Since I am holy, you too must remain holy. These are the laws about animals, birds, marine creatures, and creatures that creep on the ground. I have given you these laws so that you can tell the difference between the unclean and clean animals, and between the animals that you may eat and those that you must not eat.” (v45-47).

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How does animal sacrifice become so prominent amidst the rituals of the Israelites, from Adam and Chavah through Cain and Abel, Noach, Avraham, and Moshe and Egypt? Is it ironic that Moshe previously describes to Paraoh that the reason the Israelites are unable to perform such animal sacrifices is because the Egyptians consider it too abhorrent, and yet contemporary Judaic rituals abstain from performing such animal sacrifices; does this mean that contemporary circumstances are effectively like Egypt, or that there is a development of thought and belief that progresses beyond such animal sacrifices? What is intended, within Judaism amidst the existence of Moshiach: reversion to animals sacrifices, or righteousness without the shedding of blood?

Moshe’s immediate response to the death of Aaron’s sons seems to lack compassion; what may be some reasons for this? And how does this compare to the lessons of indifference that are provided by Sri Krishna, within the Bhagavad Gita?

How might the benefits within the prohibition of wine and alcohol, regarding the kohanim within the Mishkan, exist beyond such an immediate context?

What essentially makes an animal “clean” or “unclean”? How does this compare with Jesus’s teaching regarding “what comes from a person,” rather than “what goes into a person,” being the determining factor of righteousness? How does the actual killing of the animal (directly or indirectly) factor into the consideration of “what comes from a person” and “what goes into a person”? How does this compare with the dietary and ethical practises within Hinduism and Buddhism, as well as those within Islam?

Within his teachings regarding divorce, Jesus provides that “Moshe” provides such an allowance because of the hardness of hearts of the Israelites at that point, suggesting a preceding and a superceding doctrine to the contrary; is there any evidence of “progressive revelation” within the Torah: the establishment of an initial rule that is later altered within a subsequently described rule? Might the dietary laws of kashrut, initially communicated within the first portion of Beresheit (prescribing vegetarianism) and subsequently permitting the sacrifice and consumption of animals, be considered as such a “progressive revelation”?

The prospect of being in contact with the body of a dead animal reintroduces the basic concept of cleanliness; what are the pragmatic and esoteric principles within these practises of cleanliness amidst the bodies of dead animals, and how are such circumstances similar to, and distinct from, the actual consumption of flesh from a dead animal?

How does the address that Adonai makes at the end of this Parshah, regarding Holiness, connect with the notion of “treating the body like a Temple”? Aside from the consumption of flesh, what may be some additional consideration (dietary and additional behaviour) that can be understood in a relevant metaphysical context of “the body as a Temple”? How does this compare and contrast with Jesus’s teaching regarding “raising his body” (and describing it as a Temple), as well as with what may be considered as the Buddha’s implicit doctrine of “the mind as a Temple”?

Can the “Holiness” that the Israelites experience actually be shared by additional people outside of the tribes of Israel? Amidst the connectivity between “Holiness” and the “cleanliness” of animals, is it possible to infer a “Universal” “Holiness” amidst the practise of vegetarianism and/or veganism?

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Bhagavad Gita

Bhagavad Gita 15 - 16

“Sages speak of the immutable ashvattha tree, with its taproot above and its branches below. On this tree grow the scriptures; seeing their source, one knows their essence.”

“Nourished by the gunas, the limbs of this tree spread above and below. Sense objects grow on the limbs as buds; the roots hanging down bind us to action in this world.

“The (True) form of this tree—its essence, beginning, and end—is not perceived on this earth. Cut down this strong-rooted tree with the sharp axe of detachment;

“then find the path which does not come back again. Seek That, the First Cause, from which the universe came long ago.” (v2-4).

“Not deluded by pride, free from selfish attachment and selfish desire, beyond the duality of pleasure and pain, ever aware of the Self, the wise go forward to that eternal goal.” (v5).

“An eternal part of (Me) enters into the world, assuming the powers of action and perception and a mind made of prakriti.

“When the divine Self enters and leaves a body, it takes these along as the wind carries a scent from place to place.

“Using the mind, ears, eyes, nose, and the senses of taste and touch, the Self enjoys sense objects.” (v7-9).

“The deluded do not see the Self when it leaves the body or when it dwells within it. They do no see the Self enjoying sense objects or acting through the gunas. But they who have the eye of wisdom see.” (v10).

“Those who strive resolutely on the path of yoga see the Self within. The thoughtless, who strive imperfectly, do not.” (v11).

“I enter breathing creatures and dwell within as the life-giving breath. I am the fire in the stomach which digests all food.” (v14).

“Entering into every heart, I give the power to remember and understand; it is I again who take that power away. All the scriptures lead to (Me); I am their author and their wisdom.” (v15).

“In this world there are two orders of being: the perishable, separate creature and the changeless spirit.

“But beyond these there is another, the supreme Self, the eternal Lord, (Who) enters into the entire cosmos and supports it from within.” (v16-17).

“I am that supreme Self, praise by the scriptures as beyond the changing and the changeless.

“Those who see in (Me) that supreme Self see (Truly). They have found the source of all wisdom, Arjuna, and they worship (Me) with all their heart.” (v18-19).

“Be fearless and pure; never waiver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, (Truthful), loving, and full of the desire to serve. Realize the (Truth) of the scriptures; learn to be detached and to take joy in renunciation.” (v1).

“Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all.

“Cultivate vigor, patience, will, purity; avoid malice and pride. Then, Arjuna, you will achieve your divine destiny.” (v2-3).

“Other qualities, Arjuna, make a person more and more inhuman: hypocrisy, arrogance, conceit, anger, cruelty, ignorance.” (v4).

“The divine qualities lead to freedom; the demonic, to bondage. But do not grieve, Arjuna; you were born with divine attributes.” (v5)

“Some people have divine tendencies, others demonic. I have described the divine at length, Arjuna; now listen while I describe the demonic.

“The demonic do things they should avoid and avoid the things they should do. They have no sense of uprightness, purity, or (Truth).

“ ‘There is no God,’ they say, ‘no (Truth), no spiritual law, no moral order. The basis of life is sex; what else can it be?’

“Holding such distorted views, possessing scant discrimination, they become enemies of the world, causing suffering and destruction.

“Hypocritical, proud, and arrogant, living in delusion and clinging to deluded ideas, insatiable in their desires, they pursue their unclean ends.

“Although burdened with fears that end only with death, they still maintain with complete assurance, ‘Gratification of lust is the highest that life can offer.’

“Bound on all sides by scheming and anxiety, driven by anger and greed, they amass by any means they can a hoard of money for the satisfaction of their cravings.

“ ‘I got this today,’ they say; ‘tomorrow I shall get that. This wealth is mine, and that will be mine too.

“ ‘I have destroyed my enemies. I shall destroy others too! Am I not like God? I enjoy what I want. I am successful. I am powerful.

“ ‘I am happy. I am rich and well-born. Who is equal to me? I will perform sacrifices and give gifts, and rejoice in my own generosity.’ This is how they go on, deluded by ignorance.

“Bound by their greed and entangled in a web of delusion, whirled about by a fragmented mind, they fall into a dark hell.

“Self-important, obstinate, swept away by the pride of wealth, they ostentatiously perform sacrifices without any regard for their purpose.

“Egotistical, violent, arrogant, lustful, angry, envious of everyone, they abuse (My) presence within their own bodies and in the bodies of others.” (v6-18)

“There are three gates to this self-destructive hell: lust, anger, and greed. Renounce these three.” (v21).

“Therefore let the scriptures be your guide in what to do and what not to do. Understand their teachings; then act in accordance with them.” (v24).

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How does the teaching regarding the ashvattha tree compare with the notion of “Etz Chayim,” the “Tree of Life,” as well as the “Tree of Knowledge,” within the Torah?

How the “mind made of prakriti,” derived from “an eternal part” of presumably Brahman, factor within the Hindu Theology of the gunas, prakriti, Purusha, the intellect, and the Atman? How does this compare with respective teachings from additional religious traditions that explain such phenomena and experiences?

How does the description of the “Self” compare with the Christian description of the “Spirit;” and how does this compare with similar teachings within Judaism, Islam, and Buddhism?

What is the difference between the “changeless spirit” and the “supreme Self”? What is an exampled of the “changeless” that is distinct from the “supreme Self” and/or Brahman?

In stating, “I am that supreme Self,” and, “Those who see in (Me) that supreme Self,” is Sri Krishna communicating as Brahman or as Sri Krishna or both? Do these 2 statements actually communicate different circumstances? Is Sri Krishna demanding worship of Sri Krishna or of Brahman? Is there a discernible, relevant distinction?

How do the principles, communicated within Chapter 16 Verse 1, compare with the “feminine” attributes, and the “beloved” attributes, communicated elsewhere within the Bhagavad Gita? What is the distinction of context of these different attributes, and which attributes are prioritised?

How does “compassion to all” compare with the teachings regarding animal sacrifice within the Torah? Are the attributes of “loyalty” and “equanimity” ultimately mutually exclusive? What is an appropriate balance amidst these 2 practises, and what are some examples of such balance?

How do the “divine attributes” of Arjuna compare with the “Holiness” of the kohanim and the Israelites? Within many traditions, including Judaism, Hinduism, Buddhism, Christianity, and Islam, there seems to be an effective “socio-religious” binary with a certain tendency of explicit or implicit subjugation: between “believer” and “disbeliever,” “Priest/Monk” and “layperson,” and additionally; is it possible to practise a religion and/or a system of social order genuinely without such a binary?

Is there any connexion between the Bahagavad Gita’s teaching regarding “uncleand ends” and “abusing the presence of Brahman within one’s self and others” with the Torah’s teaching regarding the “cleanliness” of the dietary rules of kashrut and the mitzvot for the Israelites to be Holy as Adonai is Holy? How do these respective correlations compare and contrast with each other? How do the acts of lust and a carnivorous diet factor into these considerations and teachings?

Do “all the scripture lead to (Me),” and “let the scriptures be your guide,” genuinely refer to any and all Holy Scriptures respectively from any and all religious traditions? What are the implications of this statement and how might this be perceived within the aggregate of humanity and/or the Universe? How might reconciliation and the retention of differences be achieved within such an amalgamation? Does the Universe indeed already exist as such? How do Judaism, Christianity, Islam, and Buddhism address this consideration?

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Digha Nikaya

Maha Sudassana Suttanta

Chapter 1

“Thus have I heard. The Exalted One was once staying at Kusinara in the Upavattana, the Sala grove of the Mallas, between the twin Sala trees, at the time of his death.

“Now the venerable Ananda went up to the place where the Exalted One was, and bowed down before him, and took his seat respectfully on one side. And when he was so seated, the venerable Ananda said to the Exalted One:--

“ ‘Let not the Exalted One die in this little wattle-and-daub town, in this town in the midst of the jungle, in this branch township. For, (leader), there are other great cities, such as Champa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Exalted One die in one of them. There there are many wealthy nobles and Brahmins and heads of houses, believers in the Tathagata, who will pay due honour to the remains of the Tathagata.’

“ ‘Say not so, Ananda! Say not so, Ananda, that this is but a small wattle-and-daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Maha Sudassana, a king of kings, a righteous man who ruled in righteousness, an anointed Kshatriya, (Leader) of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures.” (v1-3).

“The royal city Kusavati, Ananda, was surrounded by Seven Ramparts. Of these, one rampart was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems!” (v4)

“The Great King of Glory, Ananda, was the possessor of Seven Precious Things, and was gifted with Four Marvellous Powers.

“What are the seven?

“In the first place, Ananda, when the Great King of Glory, on the Sabbath day, on the day of the full moon, had purified himself, and had gone up into the upper story of his palace to keep the sacred day, there then appeared to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete.” (v7).

The king becomes mighty throughout many lands.

“Thus spake the Great King of Glory:--‘Ye shall slay no living thing. Ye shall not take that which has not been given. Ye shall not act wrongly touching the bodily desires. Ye shall speak no lie. Ye shall drink no maddening drink. Ye shall eat as ye have eaten.” (v9)

“Now further, Ananda, there appeared to the Great King of Glory the Elephant Treasure, all white, seven-fold firm, wonderful in power, flying through the sky—the Elephant King, whose name was ‘The Changes of the Moon.’” (v12).

The king receives the Horse Treasure, the Gem Treasure, the Woman Treasure, the Wonderful Treasurer, and the Wonderful Advisor.

“Now, further, Ananda, the Great King of Glory was gifted with Four Marvellous Gifts.

“What are the Four Marvellous Gifts?

“In the first place, Ananda, the Great King of Glory was graceful in figure, handsome in appearance, pleasing in manner, and of most beautiful complexion, beyond what other men are.” (v18).

“And besides that, Ananda, the Great King of Glory was of long life, and of many years, beyond those of other men.” (v19).

“And besides that, Ananda, the Great King of Glory was free from disease, and free from bodily suffering; and his internal fire was neither too hot nor too cold, but such as to promote good digestion, beyond that of other men.” (v20).

“And besides that, Ananda, the Great King of Glory was beloved and popular with priests and with laymen alike.” (v21).

The king establishes ponds, equipages, and largesses amidst the palm trees.

A celestial being constructs a palace of righteousness for the king.

The king constructs a lake of righteousness in front of the palace.

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Why is there a repetition of the Buddha’s dialogue with Ananda regarding Kusinara? And why is the death and attainment of Nirvana of the Buddha described within the middle of the 2^nd volume (of 3) of the Digha Nikaya?

Is there any relevant (explicit and/or esoteric) similarity/synonymity between the description of the metals and stones utilised for the Mishkan and Aaron’s garments, within the Torah, and the Buddha’s description of the ramparts of the king, Maha Sudassana?

Amidst the quelling of the ego and the practises of humility and forsaking of the Universe, amongst the Buddha and the Buddha’s disciples, there seems to be a significant amount of concern regarding the appropriate status of the location where the Buddha passes, as well as the ritual ceremony regarding the Buddha’s temporal remains; why is that?

What is the tradition of the “weekly” “Sabbath day” within Hinduism and Buddhism, as described by the Buddha? How does this compare with similar practises within Judaism, Christianity, and Islam? What is the nature of the calendar, amidst the estimations of the rotations of the Earth, Moon, and around the Sun; the translation of these cycles into years, months, and days; as well as the coordination of these cycles with the rhythm of the heartbeat, as days are divided into hours, minutes, and seconds?

Within Verse 9, the king actually proclaims the Buddha’s “5 Prohibitions;” what are the implications of this, and how does this compare with respective basic “doctrine of behaviour” within Judaism, Hinduism, Christianity, and Islam?

What lessons are appropriately inferred from the Buddha’s description of the mighty king and his 7 treasures? How is the lesson of this narrative to be appropriate understood amidst the traditional practise of renouncing such aesthetic, material items and pursuits?

How do the 4 gifts of the king, as described within this Sutta, compare with the 16 instruments and 4 attributes of the king, and the Brahmin chaplain, who perform the quintessential sacrifice? How should the distinctions of these characteristics be appropriately understood?

How does the construction of the king’s “palace of righteousness” compare and contrast with the construction of the Mishkan?

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Gospels

John 14 – 17

“Let not your hearts be troubled; believe in God, believe also in me. In my (Deus’s) house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way where I am going.” (v1-4).

“Thomas said to him, ‘(Leader), we do not know where you are going; how can we know the way?’ Jesus said to him, ‘I am the way, and the (Truth), and the life; no one comes to (Deus), but by me. If you had known me, you would have known my (Deus) also; henceforth you know (Deus) and have seen (Deus).” (v4-7).

“Do you not believe that I am in (Deus) and (Deus) in me?” (v10).

“Truly, (Truly), I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to (Deus).” (v12).

“If you love me, you will keep my commandments. And I will pray (Deus), and (Deus) will give you another Counselor, to be with you for ever, even the Spirit of (Truth), whom the world cannot receive, because it neither sees (Deus) nor knows (Deus); you know (Deus), for (Deus) dwells with you, and will be in you.” (v15-17).

“Peace I leave with you; my peace I give to you; not as the world gives do I give to you.” (v27).

“You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to (Deus); for (Deus) is greater than I.” (v28).

“By this my (Deus) is glorified, that you bear much fruit, and so prove to be my disciples. As (Deus) has loved me, so have I loved you; abide in my love.” (v8-9).

“This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my (Deus) I have made known to you.” (v12-15).

“If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” (v19).

“I have said all this to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God.” (v1-2).

“I have yet many things to say to you, but you cannot bear them now. When the Spirit of (Truth) comes, he will guide you into all the (Truth); for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.” (v12-13).

“Wen Jesus had spoken these words, he lifted up his eyes to heaven and said, ‘(Deus), the hour has come; glorify thy Son that the Son may glorify (Thee),” (v1).

“While I was with them, I kept them in (Thy) name, which (Thou) hast given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled.” (v12).

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How does Jesus’s teaching of Deus having “many rooms” compare with his previous teaching, within the Gospel according to John, regarding having additional sheep of which his disciples are unaware?

What is the significant distinction between “a person being within Deus” and “Deus being within a person”? Is this an intrinsically symmetrical description, or are there fundamental distinctions between the 2 descriptions?

Within the Gospel according to John, why does Jesus emphasise himself substantially (in relationship with Deus), compare to his increasingly humble communications within the additional Gospels (where he also repeatedly references Moshe, as well)?

When Jesus proclaims, “I am the way…,” is Jesus professing a doctrine for his disciples to exactly follow and enact his behaviour and lifestyle, or to simply adhere to his words whilst continuing to exist amongst conventional society? Is Jesus comparing his leadership to the “I am” proclamation that Adonai makes within the Torah? How should Jesus’s teaching, regarding being the “means” towards reaching Deus, be appropriately understood; and what are its implications? How does this compare with the Bhagavad Gita’s teaching regarding Brahman, the Atman, and each individual?

Why does Jesus describe what seems to be the eventual arrival of the Moshiach, whilst many Christians proclaim Jesus as the Moshiach? How does this 2^nd proclamation exist amidst the context of the original Hebrew prophesies upon which Christian Theology is substantially predicated? Within Christian doctrine, why dos Jesus’s arrival occur seemingly without a perpetual establishment of righteousness within the Universe; or does it? What are the anticipated distinctions between the circumstances surrounding Jesus’s temporal existence, and the temporal existence of the “Counselor” that Jesus describes?

The Gospel according to John provides a substantial amount of esoteric proclamations regarding the respective relationships between Deus, Jesus, and Jesus’s disciples; does the Gospel according to John rely upon the previously described teachings, healing, and miracles, as a means of nearly exclusively proclaiming the transcendent nature of Jesus? How might the Gospel according to John “stand alone,” as a Holy Scripture; how might it be received, and practised, by adherents, without the pretext of the 3 additional Gospels? How might the 3 Gospels “stand alone” from the strength and impact of the Gospel according to John, as well as autonomously from each other?

Within Chapter 10 Verses 8 – 9, Jesus further communicates his position as an “interceder,” between his disciples and Deus; what is the intrinsic nature of this subordination, and how does this hierarchical structure exist within the traditional doctrine and practise within Judaism? How does Jesus’s proclamation compare with the traditional roles of the kohen and the Levite, within Judaism? How does all of this compare with the relationship between Brahman, Sri Krishna, and Arjuna? And how does all of this compare with the traditional teachings and practises within Islam and Buddhism, as well?

How does Jesus’s teaching, regarding the equitability of friendship, exist amidst the premise that his disciples/friends do what Jesus commands? Is martyrdom the highest form of love that a friend can provide, or is there a superceding love whereby friends are able to live Peacefully and amicably with each other? How does the nature of martyrdom coincide with the equitability of friendship?

Amidst the considerations of Christians subsequently asserting conventional authority in many geographic locations, what are the implications of the persecution that Jesus anticipates for his disciples? Is this a matter of Christians being persecuted by other Christians? What guidance do Christians within such positions of conventional authority maintain regarding such circumstances: do such Christian leaders proactively search for vehemently scrutinise other Christians as “false Messiahs,” do such Christian leaders strive to facilitate the emergence of the Apocalypse, and/or do such Christian welcome Prophetic leadership with a willingness to relinquish such conventional authority as a means of ushering in an age of equitability, Peace, and harmony?

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Koran

Sura 28: Al Qasas (The Narrative)

“Benignant, Hearing, Knowing God!

“These are the verses of the Book that makes manifest.

“We recite to thee the story of (Moshe) and Pharaoh with (Truth), for a people who believe.” (v1-3).

“Surely Pharaoh exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live. Surely he was one of the mischief-makers.

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the leaders, and to make them the heirs.

“And to grant them power in the land, and to make Pharaoh and Haman and their hosts see from them what they feared.” (v4-6).

“And when he attained his maturity and became full-grown, We granted him wisdom and knowledge. And thus do We reward those who do good to others.” (v14).

“So when he desired to seize him who was an enemy to them both, he said: O (Moshe), dost thou intend to kill me as thou didst kill a person yesterday? Thou only desirest to be a tyrant in the land, and thou desirest not to be of those who act aright.” (19).

“And when he turned his face towards Midian, he said: Maybe my Lord will guide me in the right path.” (v22).

Moshe meets Yitro, marries Yitro’s daughter, and approaches the “burning bush.”

Moshe learns the miracles of the “rod into a snake,” and the “leprous arm.”

“Allah said: We will strengthen thine arm with thy brother, and We will give you both an authority, so that they shall not reach you. With Our signs, you two and those who follow you, will triumph.” (v35).

Paraoh is destroyed; Moshe receives the mitzvot.

“Say: Then bring some other Book from Allah which is a better guide than these two, I will follow it—if you are (Truthful).

“But if they answer thee not, know that they only follow their low desires. And who is more erring that he who follows his low desires without any guidance from Allah? Surely Allah guides not the iniquitous people.” (v49-50).

“And certainly We have made the Word to have many connections for their sake, so that they may be mindful.” (v51).

“Those to whom We gave the Book before it, they are believers in it.

“And when it is recited to them they say: We believe in it; surely it is the Truth from our Lord; we were indeed before this submitting ones.” (v52-53).

“These will be granted their reward twice, because they are steadfast, and they repel evil with good and spend out of what We have given them.” (v54).

“And when they hear idle talk, they turn aside from it and say: For us are our deeds and for you your deeds. Peace be to you! We desire not the ignorant.” (v55).

“Surely thou canst not guide whom thou lovest, but Allah guides whom (Allah) pleases; and (Allah) knows best those who walk aright.” (v56).

“And thy Lord never destroyed the towns, until (Allah) had raised in their metropolis a messenger, reciting to them Our messages, and We never destroyed the towns except when their people were iniquitous.” (v59).

“And whatever things you have been given are only a provision of this world’s life and its adornment, and whatever is with Allah is better and more lasting. Do you not then understand?” (v60).

“Is he to whom We have promised a goodly promise, which he will meet with, like him whom We have provided with the provision of this world’s life, then on the day of Resurrection he will be of those brought up for punishment?” (v61).

“And (Allah) is Allah, there is no (Deity) but Allah! (Allah’s) is the praise in this life and the Hereafter; and (Allah’s) is the judgment, and to (Allah) you will be brought back.” (v70).

“Say: Do you see if Allah were to make the night to continue incessantly on you till the day of Resurrection, who is the (deity) besides Allah who could bring you light? Will you not then hear?

“Say: Do you see if Allah were to make the day to continue incessantly on you till the day of Resurrection, who is the (deity) besides Allah that could bring you the night in which you take rest? Do you not then see?

“And out of (Allah’s) mercy, (Allah) has made for you the night and the day, that you may rest therein, and that you may seek of (Allah’s) grace, and that you may give thanks.” (v71-73).

“Korah was surely of the people of (Moshe), but he oppressed them, and We gave him treasures, so much so that his hoards of wealth would weigh down a body of strong men. When his people said to him: Exult no; surely Allah loves not the exultant.

“And seek the abode of the Hereafter by means of what Allah has given thee, and neglect not thy portion of the world, and do good to others as Allah has done good to thee, and seek not to make mischief in the land. Surely Allah loves not the mischief-makers.

“He said: I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed before him generations who were mightier in strength than he and greater in assemblage? And the guilty are not questioned about their sins.

“So he went forth to his people in his finery. Those who desired this world’s life said: O would that we had the like of what Korah is given! Surely he is possessed of mighty good fortune!

“But those who were given the knowledge said: Woe to you! Allah’s reward is better for him who believes and does good, and none is made to receive this except the patient.

“So We made the earth to swallow him up and his abode. He had no host to help him against Allah, nor was he of those who can defend themselves.

“And those who had yearned for his place the day before began to say: Ah! Know that Allah amplifies and straitens the means of subsistence for whom (Allah) pleases of (Allah’s) servants; had not Allah been gracious to us, (Allah) would have abased us. Ah! Know that the ungrateful are never successful.

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What validity exists within the consideration of Moshe existing as Paraoh, and Paraoh existing as Moshe: the 2 personas simply being 2 sides (and perhaps even the same side) of 1 individual?

How does the “pursuit of low desires” compare with the teaching that the Bhagavad Gita provides regarding people simply pursuing “lusts”? How does the lack of “answering” from the iniquitous people compare with Jesus’s teaching regarding his disciples being inspired by the “Spirit”?

Within Verse 56, there is the teaching regarding the challenge in attempting to persuade loved ones into belief; how does this factor within the previously described notion of the balance between “loyalty” and “equanimity”? Is it possible (and appropriate) for one to rely upon adherence to specific principles (and being “loyal” to the principles) as a means of maintaining relationships with loved ones? Is there an inextricable bond that is established through such adherence?

What are some comparisons and contrasts between the nature of the authority of Allah, as described by the Koran, and the nature of the authority of Deus, as described by the Gospel according to John?

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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.