Holy Scriptures Study (Week 27; Tazria) 118.8.12

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 27 Tazria; 118.8.12

Torah

Vayikra 12:1 – 13:59

“Adonai spoke to (Moshe), and told him to inform the Israelites of the following laws:

“ ‘When a woman becomes pregnant and gives birth to a boy, she is ritually unclean for seven days, just as she is unclean during the time when she has her period. On the eighth day, the boy must be circumcised. The woman must wait another thirty-three days until her blood is ritually clean. Until this cleansing period is complete, she must not touch anything holy and must not enter the sanctuary.” (v1-4).

“Every woman who gives birth to a girl is unclean for fourteen days, just as she is during her menstrual period. After that she shall have a waiting period of sixty-six days until her blood is ritually clean.” (v5).

The mor is commanded to provide an offering after her waiting duration is completed.

“If the woman cannot afford a lamb, she can bring two doves or two pigeons, one for a burnt offering and one for a sin offering. Then the priest shall make atonement for her, and she shall be clean.” (v8).

“Adonai spoke to (Moshe) and Aaron, saying:

“If a person has a white sore or a rash, and it spreads on the skin of his body, and it is suspected of being leprosy, he must be brought to Aaron, or to one of Aaron’s descendants.” (v1-2).

“A priest shall then examine the sores on the person’s skin, and if the hairs on the sores have turned white, and the infection has penetrated under the skin, then it is a sign of leprosy. The priest who examines the infected area must declare the person unclean.” (v3).

“However, if there are white spots on the skin but they are only on the surface of the skin, and the hairs in the infected area have not turned white, then the priest shall quarantine the infected person for seven days. On the seventh day the priest shall re-examine the person. If the sores have remained the same size, the priest shall quarantine the patient for another seven days.” (v4-5).

“On the seventh day the priest shall re-examine him, and if the sores have healed and the infection has not spread, the priest shall announce that the person is healed, since it is just a plain white sore. The person must wash his clothing, and he is then clean.” (v6).

“However, if the white sores on the skin continue to spread and increase in size after they were examined by the priest, then the person must be re-examined by the priest.

“If the priest determines that the rash on the skin has increased in size, he must pronounce him a leper.” (v7-8).

“When the priest sees that the rash has covered all of the person’s skin, he shall declare the infected person clean. As long as the skin has turned completely white, he is clean.” (13).

“But if the sores came back and are filled with pus, the priest must rule that the person is unclean. When the priest sees the undiscolored skin, he shall declare the person unclean. The health skin is a sign of uncleanness, because it is leprosy.” (v14-15).

When an infection returns, the priest examines the skin (whether there is spreading) and hair (whether there is whiteness) to determine whether there is leprosy.

When an infection occurs after a burn, the priest provides a similar examination.

When an infection occurs in the scalp or bread, the priest performs an initial examination, resulting in either leprosy diagnosis or quarantine, with the person shaving all hair except that around the infection.

“The priest shall re-examine the infection on the seventh day, and if the infected area with the fallen hair has not increased in size, or if the infection has not penetrated under the skin, the priest shall declare the person clean. The person must then wash his clothing, and he is clean.” (v34).

“When a man loses the hair on his head and simply becomes bald, he is clean. If he loses the hair near his face, it is just a sign of a receding hairline and he is clean.” (v40-41).

Circumstances are described for skin diseases around bald areas.

“A person who is a leper must tear his clothing and leave his hair uncut, and wherever he goes he must cover his head and must call out, “Unclean! Contagious! Unclean! Contagious!”

“He shall be unclean as long as the disease lasts. Since he is unclean, he must be isolated and live outside the camp.” (v46).

“If a green or red discoloration appears in the cloth, leather, yarn, or any leather article, it may be a fungus infection, and it must be shown to the priest.” (v49).

“The priest shall examine the mildewed area and quarantine the infected article for seven days. On the seventh day, he shall examine the affected area, and if the mold in the mildewed area has increased in size on the cloth, the yarn, or the article made from leather, then it is a fungus infection, and it is unclean. The cloth, the yarn, whether wool or linen, or the leather article containing the fungus must be burned. Since it is a fungus infection, it must be burned in fire.” (v50-52).

“However, if, when the priest examines it, the mildew in the garment, the yarn, or the leather article has not spread, the priest shall order that the mildewed article be scrubbed and quarantined for a second seven-day period.

“After the mildew has been scrubbed and quarantined, the priest shall examine the article, and if the mildew has not changed in appearance or spread, then it is still unclean and must be burned.

“If the priest examines the item after it has been scrubbed and quarantined, and the mold from the mildew has faded from the cloth, then he shall cut off the mildewed spot from the cloth, the leather, or the yarn.” (v53-56).

“If the fungus mold is completely removed from the cloth, yarn, or leather article, and is then scrubbed and washed a second time, it is considered clean.” (v58).

--

What significance exists within the distinctions of cleanliness after a mor gives birth to a son and a daughter? What are the metaphysical and tacit moral implications regarding the respective birth (and existence) of a boy compared to the birth (and existence) of a girl? How are these distinctions reconciled, and what synonymity exists amongst sons and daughters?

What is the hygienic, metaphysical, and esoteric connexion between blood and cleanliness (particularly as it respectively, and perhaps contrastly, pertains to the animal sacrifices upon the altar, as well as to a mor after giving birth, and/or a woman with her menstrual flow?

What is the intrinsic connexion between uncleanliness (and specifically leprosy) and unrighteous/transgressive behaviour? Amidst the consideration of such disease being caused by unrighteous behaviour, is physically separating the leper actually effective in preventing the spread of the disease? How does such “disease” actually originate, and how can it be prevented? How can “transgressive”/unrighteous behaviour effectively be separated from a society without that society effectively becoming similarly “transgressive” and unrighteous amidst such coercion?

Are these teachings regarding leprosy, from within the Torah, based upon a certain ethnotypically-specific presumption (of people having “darker than white” skin, and black hair)? What are the ethnic and racial implications regarding the descriptions of leprosy?

What is the logic in declaring a person clean when that person has a rash that coners the person’s entire body; what are the implications of this diagnosis?

What uniformity exists within the “long hair” of the Nazrite, and the “long hair” of the leper?

--

Bhagavad Gita

Chapters 17 – 18

“O Krishna, what is the state of those who disregard the scriptures but still worship with faith? Do they act from sattva, rajas, or tamas?” (v1).

“Every creature is born with faith of some kind, either sattvic, rajasic, or tamasic. Listen, and I will describe each to you.

“Our faith conforms to our nature, Arjuna. Human nature is made of faith. Indeed, a person is his faith.” (v2-3).

“Those who are sattvic worship the forms of God; those who are rajasic worship power and wealth. Those who are tamasic worship spirits and ghosts.

“Some invent harsh penances. Motivated by hypocrisy and egotism,

“they torture their innocent bodies and (Me) who dwells within. Blinded by their strength and passion, they act and think like demons.” (v4-6).

“The three kinds of faith express themselves in the habits of those who hold them: in the food they like, the work they do, the disciplines they practice, the gifts they give. Listen, and I will describe their different ways.” (v7).

Distinctions of food preferences are described.

“The sattvic perform sacrifices with their entire mind fixed on the purpose of the sacrifice. Without thought of reward, they follow the teachings of the scriptures.

“The rajasic perform sacrifices for the sake of shore and the (benefit) it will bring them.

“The tamasic perform sacrifices ignoring both the letter and the spirit. They omit the proper prayers, the proper offerings, the proper food, and the proper faith.” (v11-13).

Distinctions of speech and discipline are described.

“Giving simply because it is right to give, without thought of return, at a proper time, in proper circumstances, and to a worthy person, is sattvic giving.

“Giving with regrets or in the expectation of receiving some favour or of getting something in return is rajasic.

“Giving at an inappropriate time, in appropriate circumstances, and to an unworthy person, without affection or respect, is tamasic.” (v20-22).

“Om Tat Sat: thee three words represent Brahman, from which come priests and scriptures and sacrifice.

“Those who follow the Vedas, therefore, always repeat the word Om when offering sacrifices, performing spiritual disciplines, or giving gifts.

“Those seeking liberation and not any personal benefit add the word Tat when performing these acts of worship, discipline, and charity.

“Sat means ‘that which is’; it also indicates (benevolence). Therefore it is used to describe a worthy deed.” (v23-26).

“To be steadfast in self-sacrifice, self-discipline, and giving is sat. To act in accordance with these three is sat as well.

“But to engage in sacrifice, self-discipline, and giving without (genuine) faith is asat, without worth or (benevolence), either in this life or in the next.” (v27-28).

“O Krishna, destroyer of evil, please explain to me sannyasa and tyaga and how one kind of renunciation differs from another.” (v1).

“To refrain from selfish acts is one king of renunciation, called sannyasa; to renounce the fruit of action is another, called tyaga.

“Among the wise, some say that all action should be renounced as evil. Others say that certain kinds of action—self-sacrifice, giving, and self-discipline—should be continued.

“Listen, Arjuna, and I will explain three kinds of tyaga and (My) conclusions concerning them.” (v2-4).

“Self-sacrifice, giving, and self-discipline should not be renounced, for they purify the thoughtful.

“Yet even these, Arjuna, should be performed without desire for selfish rewards. This is essential.” (v5-6).

“To renounce one’s responsibilities is not fitting. The wise call such deluded renunciation tamasic.

“To avoid action from fear of difficulty or physical discomfort is rajasic. There is no reward in such renunciation.

“But to fulfil your responsibilities knowing that they are obligatory, while at the same time desiring nothing for yourself—this is sattvic renunciation.

“Those endowed with sattva clearly understand the meaning of renunciation and do not waver. They are not intimidated by unpleasant work, nor do they seek a job because it is pleasant.

“As long as one has a body, one cannot renounce action altogether. True renunciation is giving up all desire for personal reward.

“Those who are attached to personal reward will reap the consequences of their actions: some pleasant, some unpleasant, some mixed. But those who renounce every desire for personal reward go beyond the reach of karma.” (v7-12).

“Listen, Arjuna, and I will explain the five elements necessary for the accomplishment of every action, as taught by the wisdom of Sankhya.

“The body, the means, the ego, the performance of the act, and the divine will:

“these are the five factors in all actions, right or wrong, in thought, word, or deed.” (v13-15).

“Knowledge, the thing to be known, and the knower: these three promote action. The means, the act itself, and the doer: these three are the totality of action.

“Knowledge, action, and the doer can be described according to the gunas. Listen, and I will explain their distinctions to you.” (v18-19).

“Sattvic knowledge sees the one indestructible Being in all beings, the unity underlying the multiplicity of creation.

“Rajasic knowledge sees all things and creatures as separate and distinct.

“Tamasic knowledge, lacking any sense of perspective, sees one small part and mistakes it for the whole.” (v20-22).

Distinctions are described regarding work, workers, intellect, and personal will.

“Now listen, Arjuna: there are also three kinds of happiness. By sustained effort, one comes to the end of sorrow.

“That which seems like poison at first, but tastes like nectar in the end—this is the joy of sattva, born of a mind at peace with itself.

“Pleasure from the senses seems like nectar at first, but it is bitter as poison in the end. This is the kind of happiness that comes to the rajasic.

“Those who are tamasic draw their pleasures from sleep, indolence, and intoxication. Both in the beginning and in the end, this happiness is a delusion.” (v36-39).

“The different responsibilities found in the social order—distinguishing Brahmin, Kshatriya, Vaishya, and Shudra—have their roots in this conditioning.

“The responsibilities to which a Brahmin is born, based on his nature, are self-control, tranquillity, purity of heart, patience, humility, learning, austerity, wisdom, and faith.

“The qualities of a Kshatriya, based on his nature, are courage, strength, fortitude, dexterity, generosity, leadership, and the firm resolve never to retreat from battle.

“The occupations suitable for a vaishya are agriculture, dairying, and trade. The proper work of a shudra is service.” (v40-44).

“By devotion to one’s own particular duty, everyone can attain perfection. Let (Me) tell you how.

“By performing his own work, one worships the Creator (Who) dwells in every creature. Such worship brings that person to fulfilment.

“It is better to perform one’s own duties imperfectly than to master the duties of another. By fulfilling the obligations he is born with, a person never comes to grief.

“No one should abandon duties because he sees defects in them. Every action, every activity, is surrounded by defects as a fire is surrounded by smoke.” (v45-48).

“He who is free from selfish attachments, who has mastered himself and his passions, attains the supreme perfection of freedom from action.

“Listen and I shall explain now, Arjuna, how one who has attained perfection also attains Brahman, the supreme consummation of wisdom.

“Unerring in his discrimination, sovereign of his senses and passions, free from the clamor of likes and dislikes,

“he leads a simple, self-reliant life based on meditation, controlling his speech, body, and mind.

“Free from self-will, aggressiveness, arrogance, anger, and the lust to possess people or things, he is at peace with himself and others and enters into the unitive state.

“United with Brahman, ever joyful, beyond the reach of desire and sorrow, he has equal regard for every living creature and attains supreme devotion to (Me).

“By loving (Me) he comes to know (Me) (Truly); then he knows my glory and enters into (My) boundless being.

“All his acts are performed in (My) service, and through (My) grace he wins eternal life.” (v49-56).

“Make every act an offering to (Me); regard (Me) as your only protector. Relying on interior discipline, meditate on (Me) always.” (v57).

“The Lord dwells in the hearts of all creatures and whirls them round upon the wheel of maya.

“Run to (Brahman) for refuge with all your strength, and peace profound will be yours through (Brahman’s) grace.” (v61-62).

Krishna and Arjuna conclude the dialogue, and Sanjaya concludes the dialogue with Dhritarashtra.

--

What is the distinction between a person’s “Faith” and a person’s “nature”? Is each person destined to a certain “Faith” based upon each person’s own respective nature? How are these distinctions reconciled amidst the spiritual understanding that perceives all beings with equal regard?

Amidst the consideration of material possessions being acquired through transgressive behaviour, how “beneficial” can a gift be if that gift is predicated upon the previous, perceived “ownership” of the person giving the gift (compared to the “giver” simply relinquishing “ownership” of any possession, which necessarily deprives others of experiencing such material possessions)?

Are there any perceivable “elements” within an act that exist beyond the 5 that are specifically listed; what is the intersection between these 5 elements and the 3 “components” of knowledge, and the 3 “components” of action?

Does each religious tradition have a susceptibility of being tamasic in presuming to maintain a “Universal” knowledge of all phenomena (even upon Earth, and amidst humanity) whilst simultaneously being effectively and essentially “confined” within a specific and subjective language, culture, and temporal narrative? What is the nature of the simultaneous experience of the revelation of “Universal Truth” and the temporal existence of one who maintains an understanding of such a “Universal Truth”?

How might a person initially distinguish between that which provides “sattvic happiness” and that which simply provides pain, without necessarily recognising the phenomenon as eventually providing sattvic happiness, and thus, in some intrinsic manner, initially experiencing such happiness at the very beginning of the phenomenon?

How do the described varnas, and the coinciding natures, facilitate the Realisation of Universal Truth, and how does such a caste system necessarily inhibit such a Realisation of Universal Truth? Does the entire caste system, in and of itself, exhibit sattvic, rajasic, or tamasic social order?

What are the implications of people who are respectively born within “mixed-caste” marriages? Is this a sacrilege towards the caste system and/or evidence of a certain deficiency within such a caste system?

What is the balance between being “sovereign” of one’s senses, and yet continuing to experience the senses?

How does the “refuge” described within Verse 62 compare with the “3 Refuges” practised within Buddhism?

--

Digha Nikaya

Maha Sudassana Suttanta, Chapter 2

“Now there occurred, Ananda, this thought to the Great King of Glory:--

“ ‘Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great?’

“ And then occurred, Ananda, to the Great King of Glory this thought:--

“ ‘Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great,--that is to say, of giving, of self-conquest, and of self-control.’” (v1).

“Now the Great King of Glory, Ananda, ascended up into the chamber of the Great Complex; and there he broke out into a cry of intense emotion:--

“ ‘Stay here, O thoughts of lust!

“ ‘Stay here, O thoughts of ill-will!

“ ‘Stay here, O thoughts of hatred!

“ ‘Thus far only, O thoughts of lust!

“ ‘Thus far only, O thoughts of ill-will!

“ ‘Thus far only, O thoughts of hatred!’

“And when, Ananda, the Great King of Glory had entered the chamber of the Great Complex, and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First Rapture,--a state of joy and ease, born of seclusion, full of reflection, full of investigation.”

“By suppressing reflection and investigation, he entered into, and remained in, the Second Rapture,-- a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm.

“By absence of the longing after joy, he remained indifferent, conscious, self-possessed, experiencing in his body that ease which the noble ones announce, saying:-- ‘The man indifferent and self-possessed is well at ease,’ and thus he entered into, and remained in, the Third Rapture.

“By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he enetered into, and remained in, the Fourth Rapture,--a state of purified self-possession and equanimity, without ease, and without pain.” (v3).

“Then, Ananda, the Great King of Glory went out from the chamber of the Great Complex, and entered the golden chamber and sat himself down on the silver couch. And he let his mind pervade one quarter of the world with thoughts of Love; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.” (v4).

Maha Sudassana similarly concentrates upon Sympathy and Equanimity.

“The Great King of Glory, Ananda, had four and eighty thousand cities, the chief of which was the royal city of Kusavati.” (v5).

Maha Sudassana’s cities include the same number of chambers, divans, elephants, horses, chariots, gems, wives, yeomen, nobles, cows, garments, and dishes.

“These eighty-four thousand elephants come every evening and every morning to be of service to me. Suppose, now, I were to let the elephants come in alternate forty-two thousands, once each, every alternate hundred years!” (v6).

The Queen of Glory leaves to visit Maha Sudassana; and Maha Sudassana stops her from entering his chamber; and, instead, he lies on his side, outside the chamber, to speak with the queen.

The Queen of Glory perceives of Maha Sudassana’s death, and proclaims his material wealth in an attempt to spur him into a return to health.

“When she had thus spoken, Ananda, the Great King of Glory said to the Queen of Glory:--

“ ‘Long hast thou addressed me, O Queen, in pleasant words, much to be desired, and sweet. Yet now in this last time you speak in words unpleasant, disagreeable, not to be desired.’

“ ‘How then, O King, shall I address thee?’

“ ‘Thus, O Queen, shouldst thou address me-- The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after life.” (v11).

“When he thus spake, Ananda, the Queen of Glory wept and poured forth tears.

“Then, Ananda, the Queen of Glory wiped away her tears, and addressed the Great King of Glory, and said:

“ ‘The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after life.’” (v12).

“Then immediately, Ananda, the Great King of Glory died. Just, Ananda, as when a yeoman has eaten a hearty meal he becomes all drowsy, just so were the feelings he experienced, Ananda, as death came upon the Great King of Glory.” (v12).

The Buddha declares himself as previously existing as Maha Sudassana.

--

How do the 3 virtues, communicated by Maha Sudassana in Verse 1, compare with the 5 elements, 3 components of knowledge, and 3 components of action, taught within the Bhagavad Gita?

How do the “3 taints” that Maha Sudassana describes in Verse 2 compare with the initial “3 virtues” described in Verse 1, and how do both of these compare and contrast with the “Deadly Taints” that the Buddha generally teaches within his basic doctrine?

How does the description of the 4 Jhanas, within this Sutta, compare with additional descriptions within additional Suttas, within the Digha Nikaya?

Within the narrative that the Buddha shares, he utilises the description of an extremely materially wealthy king; is it necessary to utilise such opulence as a means of making the argument to spiritual adherents, Priests, and nobles, of the Buddha’s doctrine? What is the intrinsic significance that exists within the narrative of a common person, and how does this vary from the narrative of nobility?

Within the narrative that the Buddha provides, Maha Sudassana share a doctrine of detachment; how does this compare/contrast with established principles of ownership and inheritance within additional religious traditions (particularly within Judaism and Islam, as well as with the doctrine of renunciation that Jesus practises and teaches)? How do these doctrines significantly differ with each other (particularly regarding phenomena such as poverty and homelessness); and how might these distinct doctrines simultaneously pervade a society that intentionally adheres to both? How do practises of tzedakah, Zakat, and charity factor within this binary? In what manners doreligious traditions yield the concept of “personal ownership” to the actuality of “personal wellbeing”? Is there any legitimacy within the notion of “ownership” simply representing the perception of “future” wellbeing?

--

Gospels

John 18 – 21

“When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that was to befall him, came forward and said to them, ‘Whom do you seek?’ They answered him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am he.’ Judas, who betrayed him, was standing with them. When he said to them, ‘I am he,’ they drew back and fell to the ground. Again he asked them, ‘Whom do you seek?’ And they said, ‘Jesus of Nazareth.’ Jesus answered, ‘I told you that I am he; so, if you seek me, let these men go.’” (v1-8).

“Then Simon Peter, having a sword, drew it and struck the high priest’s slave and cut off his right ear. The slave’s name was Malchus. Jesus said to Peter, ‘Put your sword into its sheath; shall I not drink the cup which (Deus) has given me?’” (v10-11).

Jesus is captured.

“Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, while Peter stood outside at the door.” (v15-16).

“The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, ‘I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask me? Ask those who have hear me, what I said to them; they know what I said.’” (v19-21).

“Now Simon Peter was standing and warming himself. They said to him, ‘Are not you also one of his disciples?’ He denied it and said, ‘I am not.’ One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, ‘Did I not see you in the garden with him?’ Peter again denied it; and at once the cock crowed.” (v25-27).

Jesus is taken to Pilate.

“Pilate entered the praetorium again and called Jesus, and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?’ Jesus answered, ‘My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.’ Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the (Truth). Every one who is of the (Truth) hears my voice.’ Pilate said to him, ‘What is (Truth)?’” (v33-38).

Pilate addresses the crowd and the crowd condemns Jesus.

“Then Pilate took Jesus and scourged him. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple rode;” (v1-2).

“So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Golgotha.” (v17).

“So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ‘Woman, behold your son!’ Then he said to the disciple, ‘Behold, your mother!’ And from that hour the disciple took her to his own home.” (v25-27).

“After this Jesus, knowing that all was now finished, said to fulfil the scripture, ‘I thirst.’ A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. When Jesus had received the vinegar, he said, ‘It is finished;’ and he bowed his head and gave up his spirit.” (v28-30).

“After this Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him lave. So he came and took away his body.” (v38).

“Now on the first day of the week Mary Magdalene came to the tomb early, while it was stil dark, and saw that the stone had been taken away from the tomb.” (v1).

Peter and another disciple investigate the tomb.

“But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet.” (v11-12).

Jesus appears to Mary.

“On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you.’” (v19).

The disciple, Thomas, is absent and doubts Jesus’s return.

“Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.’” (v26-27).

Jesus visits his disciples, again, as his disciples are fishing.

“Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, ‘Children, have you any fish?’ They answered him, ‘No.’ He said to them, ‘Cast the net on the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in, for the quantity of fish.” (v4-6).

“When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, (Leader); you know that I love you.’ He said to him, ‘Feed my lambs.’ A second time he said to him, ‘Simon, son of John, do you love me?’ He said to him, ‘Yes, (Leader); you know that I love you.’ He said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon, son of John, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ And he said to him, ‘(Leader), you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep.’” (v15-17).

“This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is (True).” (v24).

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How does the narrative of Jesus’s capture, as told within the Gospel according to John, compare with the respective narratives within additional Gospels? How is each description to be appropriately understood, and what are the implications within each description, as well as within the distinctions that exist therein?

Why is it necessary for the Priests and Pharisees to even hire Judas to identify and betray Jesus when Jesus regularly visits the Synagogues and frequently communicates with the Priests and Pharisees?

Who is this “other” disciple, who seems to be later described as, “the one whom Jesus loves”? Is this Gospel provided by the apostle, John, who is the brother of James, and the son of Zebedee?

What basic human characteristic exists within Peter whereby he maintains the interest in following Jesus (by following him into the courtyard), yet whereby he also maintains certain physical needs (in warming himself by the fire that is provided the accusing community), and eventually denies Jesus on three occasions? What lessons exist within the subsequent leadership that Peter provides to the initial “Christian Church” after Jesus is crucified?

What is the nature of the interaction between Pilate and Jesus? What lessons of sovereignty and rule does Pilate provide in the manner in which he receives, interrogates, and sentences Jesus?

Within Chapter 19 Verse 17, there is the description that Jesus bears his own cross; yet within additional Gospels, there is the description of another person carrying Jesus’s cross before his crucifixion; is this a significant distinction, and what are the implications of this?

Why does there seem to so many women named, “Mary,” within the Gospels: Jesus’s mor, Mary, her sister, Mary, and Mary Magdalene? Is there any significance within this frequency?

What is the significance of Jesus calling the disciple his mor’s son, particularly after Jesus proclaims that all women who follow his Gospel are his mors, and all men and women who do so are respectively his brothers and sisters?

Amidst the description of the disciple taking Mary into his house, does this imply that Jesus’s far, Joseph, previously passes away from life?

How does John’s description of Jesus’s passing on the cross compare with the respective descriptions within additional Gospels?

How does Jesus’s salutation of Peace to his disciples compare with the salutations of Peace described within the Koran?

What human characteristics exist within the disciple, Thomas’s, doubt?

What lessons exist within the fact that Jesus’s disciples return to fishing after Jesus’s crucifixion?

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Koran

Sura 29: Al Ankabut (The Spider)

Sura 30: Al Rum (The Romans)

“I, Allah, am the best Knower.

“Do men think that they will be left alone on saying, We believe, and will not be tried?

“And indeed We tried those before them, so Allah will certainly know those who are (True) and (Allah) will know the liars.

“Or do they who work evil think that they will escape Us? Evil is it that they judge!

“Whoever hopes to meet with Allah, the term of Allah is then surely coming. And (Allah) is the Hearing, the Knowing.

“And whoever strives hard, strives for himself. Surely Allah is Self-sufficient, above need of (Allah’s) creatures.

“And those who believe and do (benevolence), We shall certainly do away with their afflications and reward them for the best of what they did.

“And We have enjoined on man (benevolence) to his parents. But if they contend with thee to associate others with Me, of which thou hast no knowledge, obey them not. To Me is your return, so I will inform you of what you did.

“And those who believe and do (benevolence), We shall surely make them enter among the righteous.” (v1-9).

“And among men is he who says: We believe in Allah; but when he is persecuted for the sake of Allah, he thinks the persecution of men to be as the chastisement of Allah. And if there comes help from thy Lord, they will say: Surely we were with you. Is not Allah the Best Knower of what is in the hearts of mankind?

“And certainly Allah will know those who believe, and (Allah) will know the hypocrites.” (v10-11).

“And those who disbelieve say to those who believe: Follow our path and we will bear your wrongs. And they can never bear aught of their wrongs. Surely they are liars.

“And they will certainly bear their own burdens, and other burdens besides their own burdens; and they will certainly be questioned on the day of Resurrection as to what they forged.” (v12-13).

There is the narrative of Noach and Avraham.

“Say: Travel in the earth then see how (Allah) makes the first creation, then Allah creates the latter creation. Surely Allah is Possessor of power over all things.

“(Allah) chastises whom (Allah) pleases and has mercy on whom (Allah) pleases, and to (Allah) you will be turned back.

“And you cannot escape in the earth nor in the heaven, and you have no protector or helper besides Allah.” (v20-22).

“And We granted him (Yitzak) and (Yaakov), and ordained prophethood and the Book among his seed. And We gave him his reward in this world, and in the Hereafter he will surely be among the righteous.” (v27).

“And We sent Lot, when he said to his people: Surely you are guilty of an abomination which none of the nations has done before you.” (v28).

“And when Our messengers came to (Avraham) with (benevolent) news, they said: We are going to destroy the people of this town, for its people are iniquitous.

“He said: Surely in it is Lot. They said: We know well who is in it; we shall certainly deliver him and his followers, except his wife; she is of those who remain behind.” (31-32).

“And to Midian We sent their brother Shu’aib, so he said: O my people, serve Allah and fear the Latter day, and act not corruptly, making mischief, in the land.” (v36).

“And Korah and Pharaoh and Haman! And certainly (Moshe) came to them with clear arguments, but they behaved haughtily in the land; and they could not outstrip Us.” (v39).

“Recite that which has been revealed to thee of the Book and keep up prayer. Surely prayer keeps one away from indecency and evil; and certainly the remembrance of Allah is the greatest force. And Allah knows what you do.

“And argue not with the People of the Book except by what is best, save such of them as act unjustly. But say: We believ in that which has been revealed to us and revealed to you, and our God and your God is One, and to (Allah) we submit.” (v45-46).

“And those who believe and do (benevolence), We shall certainly give them an abode in high places in the Garden wherein flow rivers, abiding therein. Excellent the reward of the workers.

“Who are patient, and on their Lord they rely!” (v58-59).

“And how many a living creature carries not its sustenance! Allah sustains it and yourselves. And (Allah) is the Hearing, the Knowing.” (v60).

“Allah makes abundant the means of subsistence for whom (Allah) pleases of (Allah’s) servants, or straitens them for him. Surely Allah is Knower of all things.” (v62).

“And the life of this world is but a sport and a play. And the home of the Hereafter, that surely is the Life, did they but know!” (v64).

“I, Allah, am the Best Knower.

“The Romans are vanquished

“In a near land, and they, after their defeat, will gain victory

“Within nine years. Allah’s is the command before and after. And on that day the believers will rejoice

“In Allah’s help. (Allah) helps whom (Allah) pleases, and (Allah) is the Mighty, the Merciful—

“It is Allah’s promise! Allah will not fail in (Allah’s) promise, but most people know not.

“They know the outward of this world’s life, but of the Hereafter they are heedless.” (v1-7).

“Then as to those who believed and did (benevolence), they will be made happy in a garden.

“And as for those who disbelieved and rejected Our messages and the meeting of the Hereafter, they will be brought to chastisement.” (v15-16).

“And of (Allah’s) signs is this, that (Allah created you from dust, then lo! You are mortals who scatter.

“And of (Allah’s) signs is this, that (Allah) created maters for you from yourselves that you might find quiet of mind in them, and (Allah) put between you love and compassion. Surely there are signs in this for a people who reflect.

“And of (Allah’s) signs is the creation of the heavens and the earth and the diversity of your tongues and colours. Surely there are signs in this for the learned.

“And of (Allah’s) signs is your sleep by night and by day and your seeking of (Allah’s) bounty. Surely there are signs in this for a people who would hear.

“And of (Allah’s) signs is this, that (Allah) shows you the lightning for fear and for hope, and sends down water from the cloud, then gives life therewith to the earth after its death. Surely there are signs in this for a people who understand.

“And of (Allah’s) signs is this, that the heaven and earth subsist by (Allah’s) command. Then when (Allah) calls you—from the earth—lo! You come forth.

“And (Allah’s) is whosoever is in the heavens and the earth. All are obedient to (Allah).

“And (Allah) it is, Who originates the creation, then reproduces it, and it is very easy to (Allah). And (Allah’s) is the most exalted state in the heavens and the earth; and (Allah) is the Mighty, the Wise.” (20-27).

“(Allah) sets forth to you a parable relating to yourselves. Have you among those whom your right hands possess partners in that which We have provided you with, so that with respect to it you are alike—you fear them as you fear each other? Thus do We make the messages clear for a people who understand.

“Nay, those who are unjust follow their low desires without any knowledge; so who can guide him whom Allah leaves in error? And they shall have no helpers.

“So set thy face for religion, being upright, the nature made by Allah in which (Allah) has created men. There is no altering Allah’s creation. That is the right religion—but most people know not—” (v28-30).

“So give to the near of kin his due, and to the needy and the wayfarer. This is best for those who desire Allah’s pleasure, and these it is who are successful.

“And whatever you lay out at usury, so that it may increase in the property of men, it increases not with Allah; and whatever you give in charity, desiring Allah’s pleasure—these will get manifold.” (v38-39).

“Whoever disbelieves will be responsible for his disbelief; and whoever dos (benevolence), such prepare (benevolence) for their own souls.” (v44).

“Allah is Allah Who created you from a state of weakness, then (Allah) gave strength after weakness, then ordained weakness and hoary hair after strength. (Allah) creates what (Allah) pleases, and (Allah) is the Knowing, the Powerful.” (v54).

“So be patient; surely the promise of Allah is (True); and let not those disquiet thee who have no certainty.” (v60).

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How does the “enjoinder of benevolence” towards one’s parents compare with the mitzvah, form the Torah, regarding honouring one’s parents? How do the respective examples of Avraham and Muhammad (PBUH) affirm and/or absolve this principle?

What are the implications of Verse 27, and the affirmation of the lineage of Avraham through Yitzak and Yaakov? To what extend does this affirmation exist, and how foes this coincide with the emphasis upon the descendants of Ishmael?

How does the dialogue between Avraham and the angels, within Sura Al Ankabut, compare with the dialogue as described within Beresheit?

How does the narrative of Korah, Paraoh, and Haman, within Verse 39, compare with the narrative of these same individuals, within the Torah, and the Tanakh?

Amidst the references to the “People of the Book” within Sura Al Ankabut, there is the consideration of the contemporary period in which this Sura is revealed: at what point, amidst the Ummah’s interaction within the children of Israel, is this Sura revealed? How are the comparatively benign directions compared within additionally aggressive guidance, within the Koran, regarding interaction with the children of Israel?

How does the teachings regarding the provision of material “abundance” compare with the teaching of material wealth being provided as a “trial”?

How does the teaching of Allah providing subsistence to whom Allah wills compare with the notion of Karma (considering the presumably implicit inexplicable cause and effect for temporal experiences within the Universe)? Are these manners in which to explain why people, who are apparently otherwise innocent, experience suffering, and why people, who are apparently malevolent, experience pleasure and prosperity? What are some additional, comparatively tangible explanations regarding these conundra? Is there any legitimacy within the notion of “richness” existing within poverty and “poverty” existing amidst wealth? What may be some examples/symptoms of such “richness” and “poverty”?

What is the balance and significance of deeds and proclamations within Islam, and how does this compare with the same consideration of balance and significance of deeds and proclamations within Christianity, Judaism, Buddhism, and Hinduism? How does the parable that Jesus provide, regarding the teaching, “I am hungry and you feed me,” compare with the teachings within Buddhism and Hinduism regarding right thought, right speech, and right action?

How do the teachings within Verses 20 and 22, regarding the “scattering” and different “tongues and colours,” compare with the additional teaching with the Koran regarding the purpose of the division within humanity being for humanity to “know each other”? How does this compare with the “Tower of Babel” from the Torah, with the “sheep of another fold” from the Gospel according to John, and the “heart of equanimity” from the Digha Nikaya, and the teachings of equanimity from the Bhagavad Gita?

Within Verse 26, there is the proclamation: “All are obedient to Allah;” amidst this proclamation, how is the existence of “disbelievers” explained without the notion of such disbelievers existing exactly as a result of Allah’s will?

How does “following low desires” compare with the “deadly taints” taught within the Digha Nikaya, and the teaching within the Bhagavad Gita to be the “sovereign” of one’s senses? How does the notion of “ones whom your right hands possess,” within this context, compare with the Buddha’s teaching regarding the departure of a slave to adopt the religious life and becoming a Tathagata?

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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.