שלום .नमस्ते.สมาธ.Pax.سلام .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 32 Behar; 118.9.10
Torah
Vayikra 25:1 – 26:2
“When (Moshe) was on Mount
Sinai, Adonai spoke to him and said:
“Speak to the Israelites
and say to them:
“When you enter the land
that I am giving you, you must allow the land to remain unused for a period of
rest, a (Shabbat) to Adonai. You may plant your fields, prune your vineyards,
and harvest your crops for six years but the seventh year shall be a (Shabbat)
for the land. It is Adonai’s (Shabbat), during which you must not plant your
fields, or prune your vineyards, or harvest crops that grow by themselves, or
gather the grapes on your vines, because it is a year of rest for the land.”
(v1-5).
“While the land is
resting, anything that continues to grow naturally may be eaten by you, by your
slaves, and by your employees and hired workers who live with you.
“The crops may also be
eaten by your domestic cattle or by wild animals.” (v6-7).
“You must count seven
(Shabbat) years seven times for a period of forty-nine years.
“Then, in the forty-ninth
year, on the tenth day of the seventh month, you shall blow a shofar.
“You shall consecrate the
fiftieth year, and proclaim liberty for the slaves in your land in the Jubilee
Year.
“This is your Jubilee
Year. This is the time when all family hereditary lands sold to others must be
returned to the original families.
“The fiftieth year shall
also be a restful time for you. You must not plant or harvest crops that grow
on their own, or gather grapes from unpruned vines during that year. Since it
is a holy Jubilee Year, you must eat only crops from fields that grow naturally
by themselves.
“In the Jubilee Year, every
man shall return to his ancestral property.” (v8-13).
Commands providing the
sale of land according to Yovel (the Jubilee Year) are provided.
Sufficient produce for 3
years is provided in the 6th year to last until the 8th year.
“The world belongs to Me,
and no land must be old permanently, because as far as I am concerned, you are
just (My) guests and tenants, and therefore you must allow the redemption of
all hereditary lands.” (v23-24).
“If your relative becomes
poor and sells some of his hereditary land, a close relative can redeem the
land that has been sold. If a man does not have anyone to help him redeem his
land but later earns enough money to be able to buy it back, the price for the
land shall be based on the number of years until the next Jubilee Year. Then
the original owner can return to his land.
“However, if he does not
have the money to redeem the land, then it shall remain with the buyer until
the next Jubilee Year. Then the land will be released in that year, so that the
original owner can return to his hereditary land.” (v25-28).
“When a man sells a house
in a walled city, he has only one full year to redeem it.
“If the house in the
walled city is not redeemed by the end of this year, it shall become the
permanent property of the buyer and can be passed down to this descendants, and
it is not released in the Jubilee Year.” (v29-30).
“The Levites shall always
have the right to redeem the houses in the cities belonging to them. If someone
buys a house in one of their cities from a Levite, it must be released in the
Jubilee Year, for the houses in the Levite cities are their hereditary
property.” (v32-33).
“When your neighbour
becomes poor and is unable to support himself, you must help him to survive,
whether he is a foreigner or an Israelite.
“Do not take any interest
from him. Fear Adonai, and allow him to live alongside you as your brother.
“Do not take advantage of
him and do not make him pay interest for your money, and do not sell him your
food at high prices. I am Adonai, (Who) brought you out of Egypt to give you
the land of Canaan.” (v35-38).
“If your fellow Israelite
becomes poor and sells himself to you, you must not treat him like a slave.
“Treat him as an employee
or a hired worker. He shall serve you only until the Jubilee Year. Then he and
his children shall be free to leave you and return to his family and his
hereditary land.
“Always remember that you
are My servants whom I freed out of Egypt. Your fellow Israelites must not be
sold in the market as slaves. Do not mistreat or brutalize them, because you
must show your respect for Adonai.
“You can purchase male or
female slaves from the nations around you. You can also buy slaves from the
foreigners who live among you, and from their families that are born in your
land. These shall become your property. They are property that you can pass
down to your children, and they can be your slaves forever.
“But as far as your fellow
Israelites are concerned, you must not be cruel to them.” (v39-46).
“If a foreigner becomes
wealthy while your Israelite brother becomes poor and is sold to a foreigner
who worship idols, he must be saved. After he is sold, he must be redeemed by
one of his close relatives—his uncle or cousin, or the closest relative in his
family. If he manages to earn enough money, he can redeem himself.
“The price for his freedom
shall be based on the number of years that remain until the Jubilee. If there
are still many years until the Jubilee, the freedom money he pays his purchaser
shall be based on the amount of money for which he was sold and when he sold
himself.” (v47-51).
“Such a slave must be
treated the same as an employee hired on a yearly basis. You must not allow his
master to treat him cruelly.
“If the slave is not freed
by any of the above means, then he and his children shall be freed in the
Jubilee Year.” (v53-54).
“All this because the
Israelites are actually My slaves. They are My slaves because I brought them
out of Egypt and saved them. I am Adonai.” (v55).
“You must not make idols.
Do not carve stone idols or erect sacred pillars. Do not erect idols in your
land and worship them. I am Adonai. I forbid it.” (v1).
“Observe My (Shabbaton)
and respect My sanctuary. I am Adonai. I demand it.
--
What contemporary and
aggregately traditional wisdom similarly supports the practise of allowing
agricultural land to lay fallow for a certain period and recuperate? How might
such a practise be proficiently implemented within contemporary circumstances,
and within a comprehensive manner?
How does the description
of all land belonging to Adonai factor within the precepts of property within
the tradition of Judaism? What is the nature of the connexion between Israelis
and land and resources, amidst this understanding; and even, Eretz Israel? How
is the connexion between the Levites and land influenced by this proclamation?
And how does this proclamation compare and contrast with the Hindu and Buddhist
notion of Maya and property ownership, as well as Jesus’s teaching of,
“Rendering unto Caesar,” and Koranic teachings regarding property?
Amidst the designation of
each child of Israel receiving a portion of hereditary land within Eretz
Israel, and this hereditary portion of land respectively returning to all
Israeli children upon Yovel; how does this doctrine account for the propensity
of an Israeli having numerous progeny such that the original hereditary land is
insufficient in maintain the entire family?
What is the distinguishing
characteristic of houses within walled cities, so as to be an exception to the
Yovel rule (particularly considering the preceding proclamation that all land
ultimately belongs to Adonai)?
What are the aggregate
rules specifically pertaining the land rights and “property ownership” rights
held by Levites? What are the restrictions and what are the allowances? Amidst
the propensity of land being donated to Levites in perpetuity, is there a
susceptibility of all of Eretz Israel being perpetually owned by the Levites?
How does this compare with the arrangements that Yosef makes for the Israelites
with Paraoh and Egypt?
Amidst the mitzvah of
having 1 law for the (ger) foreigner and the native, what is the confluence of
this doctrine with the allowance to have ger slaves and the prohibition from
having Israelie slaves; and similar distinctions regarding charging interests,
and additionally?
Amidst the consideration
of different law being adhered to by different tribes and societies, how is the
mitzah (rule) regarding the purchase and valuation of an Israeli servant
intended to be implemented, when that Israeli servant is purchased by a ger
(foreigner) who adheres to different rules?
Amidst the loyalty
commanded in redeeming an Israeli who is sold to a ger, what requirements are
made for actually preventing such a transaction by sufficiently providing for
the needs of an Israeli who considers selling one’s self into servitude?
What is to be
appropriately understood within the notion of Israelis being the slaves of
Adonai? How does this implicit “guilting” of Israelis compare within the
doctrine of “Original Sin” within Christianity, the doctrine of “Becoming”
within Buddhism, the doctrine of “Islam” (submission) within Islam, and the
concept of Karma and Varnas within Hinduism?
Amidst the strict
prohibition from making idol worship and practising worship of idols, how does
bowing to the Torah and to the Temple compare with similarly bowing towards
Mecca and the Kaba, within Islam; bowing to murtis and additional objects
within Hinduism and Buddhism, and bowing to the cross and statues of Saint Mary
and Jesus, within Christianity?
--
Bhagavad Gita
Chapters 9 – 10
“Because of your faith, I
shall tell you the most profound of secrets: obtaining both jnana and vijnana,
you will be free from all evil.
“This royal knowledge,
this royal secret, is the greatest purifier. Righteous and imperishable, it is
a joy to practice and can be directly experienced.
But those who have no
faith in the supreme law of life do not find (Me), Arjuna. They return to the
world, passing from death to death.” (v1-3).
“I pervade the entire
universe in (My) unmanifested form. All creatures find their existence in (Me),
but I am not limited by them.
“Behold (My Divine)
mystery! These creatures do not (actually) dwell in (Me), and though I bring
them forth and support them, I am not confined within them.
“They move in (Me) as the
winds move in every direction in space.” (v4-6).
“The foolish do not look
beyond physical appearances to see (My True) nature as the Lord of all
creation.
“The knowledge of such
deluded people is empty; their lives are fraught with disaster and evil and
their work and hopes are all in vain.” (v11-12).
“But (Truly) great souls
seek (My Divine) nature. They worship (Me) with a one-pointed mind, having
(Realised) that I am the eternal source of all.
“Constantly striving, they
make firm their resolve and worship (Me) without wavering. Full of devotion,
they sing of (My Divine) glory.
“Others follow the path of
jnana, spiritual wisdom. They see that where there is One, that One is (Me);
where there are many, all are (Me); they see (My) face everywhere.” (v15).
“I am the ritual and the
sacrifice; I am (True) medicine and the mantram. I am the offering and the fire
which consumes it, and (That) to which it is offered.
“I am the father and
mother of this universe, and its grandfather too; I am its entire support. I am
the sum of all knowledge, the purifier, the syllable Om; I am the sacred
scriptures, the Rig, Yajur, and Sama Vedas.
“I am the goal of life,
the Lord and support of all, the inner witness, the abode of all. I am the only
refuge, the one (True) friend; I am the beginning, the staying, and the end of
creation; I am the womb and the eternal seed.” (16-18).
“I am heat; I give and
withhold the rain. I am immortality and I am death; I am what is and what is
not.” (v19).
“Those who follow the
rituals given in the Vedas, who offer sacrifices and take soma, free themselves
from evil and attain the vast heaven of the (deities), where they enjoy
celestial pleasures.
“When they have enjoyed
these fully, their merit is exhausted and they return to this land of death.
Thus observing Vedic rituals but caught in an endless chain of desires, they
come and go.” (v20-21).
“Those who worship (Me)
and mediate on (Me) constantly, without any other thought, I will provide for
all their needs.” (v22).
“Those who worship other
deities with faith and devotion also worship (Me), Arjuna, even if they do not
observe the usual forms.
“I am the object of all
worship, its enjoyer and Lord. But those who fail to (Realise) (My True) nature
must be reborn.
“Those who worship the
devas will go to the realm of the devas; those who worship their ancestors will
be united with them after death. Those who worship phantoms will becaome
phantoms; but (My) devotees will come to (Me).” (v23-25).
“Whatever I am offered in
devotion with a pure heart—a leaf, a flower, or water—I partake of that love
offering.
“Whatever you do, make it
an offering to (Me)—the food you eat, the sacrifices you make, the help you
give, even your suffering.
“In this way you will be freed
from the bondage of (Karma), and from its results both pleasant and painful.
Then, firm in renunciation and yoga, with your heart free, you will come to
(Me).” (v26-28).
“I look upon all creatures
equally; none are less dear to (Me) and none more dear. But those who worship
(Me) with love live in (Me), and I come to life in them.” (v29).
“Even a sinner becomes
holy when he worships (Me) alone with firm resolve. Quickly his soul conforms
to (Dharma) and he attains to boundless peace.
“Never forget this,
Arjuna: no one who is devoted to (Me) will ever come to harm.” (v30-31).
“All those who take refuge
in (Me), whatever their birth, race, sex, or caste, will attain the supreme
goal; this (Realisation) can be attained even by those whom society scorns.
“Kings and sages too seek
this goal with devotion. Therefore, having been born in this transient and
forlorn world, give all your love to (Me).
“Fill your mind with (Me);
love (Me); serve (Me); worship (Me) always. Seeking (Me) in your heart, you
will at last be united with (Me).” (v32-34).
“Listen further, Arjuna,
to (My) supreme teaching, which gives you such joy. Desiring your welfare, O
strong-armed warrior, I will tell you more.
“Neither (deities) nor
sages know (My) origin, for I am the source from which the (deities) and sages
come.
“Whoever knows (Me) are
the Lord of all creation, without birth or beginning, knows the (Truth) and
frees himself from all evil.” (v1-3).
“Discrimination, wisdom,
understanding, forgiveness, (Truth), self-control, and peace of ind; pleasure
and pain, birth and death, fear and courage, honor and infamy;
“non-violence, charity,
equanimity, contentment, and perseverance in spiritual disciplines—all the
different qualities found in living creatures have their source in (Me).” (v4-5).
“The seven great sages and
the four ancient ancestors were born from (My) mind and received (My) power.
“From them came all the
creatures of this world. Whoever understand (My) power and the mystery of (My)
manifestation comes without doubt to be united with (Me).” (v6-7)
“I am the source from
which all creatures evolve. The wise remember this and worship (Me) with loving
devotion.
“Their thoughts are all
absorbed in (Me), and all their vitality flows to (Me). Teaching one another,
talking about (Me) always, they are happy and fulfilled.
“To those steadfast in
love and devotion I give spiritual wisdom, so that they may come to (Me).
“Out of compassion I
destroy the darkness of their ignorance. From within them I light the lamp of
wisdom and dispel all darkness from their lives.” (v8-11).
“All right, Arjuna, I will
tell you of (My Divine) powers. I will mention only the most glorious; for
there is no end to them.” (v19).
“I am the (True) Self in
the heart of every creature, Arjuna, and the beginning, middle, and end of
their existence.” (v20).
Additional attributes of
Brahman are described.
“But there is no end to
(My Divine) attributes, Arjuna; these I have mentioned are only a few.
“Wherever you find
strength, or beauty, or spiritual power, you may be sure that these have sprung
from a spark of (My) essence.
“But of what use is it to
you to know all this, Arjuna? Just remember that I am, and that I support the
entire cosmos with only a fragment of (My) being.” (v40-42).
--
How does the “secrecy”
described within Chapter 9 compare with the elusive oral tradition of the Torah
within Judaism, and the striving for authentic Hadith and explanation within
Islam, and the oral tradition of learning directly from (and through the
example of) a Monk particularly within a traditional lineage in the Theravadan
Buddhist tradition, as well as with the proclamations of Jesus regarding, “he
who has ears to hear”? What purpose does this notion of secrecy serve amidst
the conveyance of esoteric knowledge? What self-serving tendency might this
have in simply “marketing” and establishing mystique and appeal for the
knowledge being shared; and what legitimate characteristic of esotericism,
exclusivity, and even elitism exists within such knowledge? Is there any
legitimacy within the notion of ultimate Truth being Universally experienced by
each being, and that each being has the capacity to understand (in some way)
the fundamental Truth that exists within all phenomena and circumstances? And
if so, how might this be conveyed within a simple and basic manner
(particularly with the consideration of facilitating reconciliation,
cooperation, understanding, and Peace, within humanity)?
How might the Ultimate
unity of Brahman be appropriately perceived within a tangible manner? How does
such a “supreme consciousness” exist amidst the numerous sentient being
simultaneously existing within the Universe? What applicability does the
Buddha’s teaching, regarding transcending even thought, have regarding the
nature of this Universality? Are
“supreme intellects”
ultimately joined within synonymity with each other, and how might this
phenomena coincide with the egoistic tendency that seems to exist within the
intellect? And how is this balanced with spiritual awareness and practises of
benevolence and compassion?
Does the notion of
“exhausting merit” through the enjoyment of “pleasures” affirm the perception
of there existing an intrinsic “quid pro quo” “zero sum gain” arrangement for
all beings regarding the respective experiences of pain and pleasure? How does
this compare with the “blessing” and the “curse” from Moshe; with the Day of
Judgment (Al Yom Qayimah) and the Pleasures of Heaven, from the Koran; with the
concepts of Heaven and hell, within Christianity; and similar notions regarding
Karma within Buddhism? Can previous malfeasance genuinely be evidenced within
the current experience of adversity within an individual? How do respective
teachings regarding having compassion, benevolence, and empathy for individuals
experiencing such hardships (such as poverty, disease, oppression, and
additionally) factor within such a notion? How does “transcending pleasure and
pain” actually look within a temporal realm where mere existence seems to
predicate an intrinsic necessity to behave in a manner that favours one’s own
existence (and the continuance thereof), even if simply to promote the
wellbeing of others?
How does being “the object
of all worship” compare with Jesus’s teaching regarding “those who abstain from
being against us are with us” (in response to his disciples’ concerns about
others healing people in the name of Jesus, without being actual disciples of
Jesus)?
Amidst “looking upon all
creatures equally,” what is the nature of the distinctions that exist amidst
such creatures? What is the nature of the synonymity? How does an individual’s
perception of other creatures, and the Universe, change amidst becoming
increasingly united with Brahman (and this phenomenon of equanimity)?
How does the Bhagavad
Gita’s teachings of deities (essentially that all deities are derived from the
Ultimate Reality of Brahman) compare and contrast with the respective teachings
of deities within both Judaism and Islam (both, similarly summarily rejecting
the notion of other deities, and forbidding any praise thereof); and with the
Buddha’s teachings (essentially acknowledging such deities, yet placing extreme
insignificance with the existence thereof, and actually proclaiming the Buddha
as superior to such deities whilst existing, presumably, subordinate to the
Ultimate phenomena of Nirvana); as well as with the Trinity of Christianity?
How do the characteristics
described within Verse 5 compare with the “feminine qualities” described later
within the Bhagavad Gita? Are these to be understood as “masculine” or
“Universal” characteristics” If Universal, does the Bhagavad Gita implicitly
describe any characteristics that are effectively masculine?
Who are the “7 sages” and
the “4 ancient ancestors”?
--
Digha Nikaya
Sakka Panha Suttanta
Chapter 2
“Thus invited, Sakka, the
ruler of the (deities), asked this first question of the Exalted One:-- ‘By
what fetters, sir, are they bound—(deities), men, Asuras, Nagas, Gandhabbas,
and whatever other great classes of beings there be—in that they, wishing
thus:-- ‘Would that, without hatred,
injury, enmity, or
malignity, we might live in amity!’—do nevertheless live in enmity, hating,
injuring, hostile, malign?’” (v1).
“ ‘By the fetters of envy
and selfishness, ruler of (deities), are they bound—(deities), men, Asuras,
Nagas, Gandhabbas and whatever other great classes of beings there be—in that
they wishing thus:-- ‘Would that, without hatred, injury, enmity, or malignity,
we might live in amity!’—do nevertheless live in enmity, hating, injuring,
hostile, malign.’” (v1).
“So Sakka, expressing
pleasure and appreciation, asked a further question of the Exalted One:-- ‘But
envy and selfishness, sir,--what is the source thereof, the cause thereof? What
gives birth to them? How do they come to be? What being present, are envy and
selfishness also present? What being absent, are they also absent?’
“ ‘Things as dear and not
dear to us, ruler of (deities),--this is the source and cause of envy and
selfishness, this is what gives birth to them, this is how they come to be. In
the presence of what is dear or not dear, envy and selfishness come about, and
in the absence of such feelings, they do not come about.’” (v2)
The Buddha explains that
“dear” and “undear” are caused by desire; desire is caused by mental
preoccupation; and, preoccupation is caused by obsession.
“ ‘But how, sir, has the
bhikkhu gone about who has reached the path suitable for and leading to the
cessation of obsession?’
“ ‘Happiness, ruler of
(deities), I declare to be twofold, according as it is to be followed after, or
avoided. Sorrow too I declare to be twofold, according as it is to be followed
or avoided. Equanimity too I declare to be twofold, according as it is to be
followed or avoided.
“ ‘And the distinction I
have affirmed in happiness, was drawn on these grounds:-- When in following
after happiness I have perceived that bad qualities developed and (benevolent)
qualities were diminished, then that king of happiness was to be avoided. And
when, following after happiness, I have perceived that bad qualities were
diminished and (benevolent) qualities developed, then such happiness was to be
followed. Now of such happiness as is accompanied by preoccupation and travail
of mind, and of such as is not so accompanied, the latter is the more
excellent.’” (v3).
“Again, ruler of
(deities), when I declare sorrow to be twofold, according as it is to be
followed after, or avoided, for what reason do I say so? When, in following
after sorrow I have perceived that bad qualities developed and (benevolent)
qualities were diminished, then that kind of sorrow was to be avoided. And
when, following after sorrow, I have perceived that bad qualities were
diminished and (benevolent) qualities were developed, then such sorrow was to
be followed after. Now of such sorrow as is accompanied by preoccupation and
travail of mind, and of such as is not so accompanied, the latter is the more
excellent. Thus, ruler of (deities), when I declare sorrow to be twofold,
according as it is to be followed after, or avoided, I say so for that reason.’”
(v3).
“Again, ruler of
(deities), when I declare equanimity to be twofold, according as it is to be
followed after, or avoided, for what reason do I say so? When, in following
after equanimity, I have perceived that bad qualities developed and (benevolent)
qualities were diminished, then that kind of equanimity was to be followed
after. Now of such equanimity as is accompanied by pre-occupation and travail
of mind and of such as is not so accompanied, the latter is the more excellent.
Thus, ruler of (deities), when I declare equanimity to be twofold, according as
it is to be followed after, or avoided, I say so for that reason.” (v3).
“And it is on this wise
that a bhikkhu, ruler of (deities), must have gone about, who has reached the
path suitable for, and leading to, the cessation of perceiving and taking
account of distractions.” (v3).
“So Sakka, expressing his
pleasure and appreciation, asked a further question of the Exalted One:-- ‘But
how, sir, has that bhikkhu gone about who has acquired the self-restraint
enjoined by the Patimokkha?’” (v4).
“ ‘I say, ruler of
(deities), that behaviour in act and in speech, as well as those things we seek
after are twofold, according as they as they are to be followed after or
avoided.” (v4).
“And it is on this wise,
ruler of (deities), that a bhikku must have gone about to have acquired the
self-restraint enjoined by the Patimokkha.” (v4).
“So Sakka, expressing his
pleasure and appreciation, asked a further question of the Exalted One:-- ‘But
how, sir, has that bhikkhu gone about who has acquired control of his
faculties?’” (v5).
“I say, ruler of
(deities), that the objects of the senses—visible, audible, odorous, sapid,
tangible and mental objects—are twofold, according as they are to be followed
or avoided.” (v5).
“So Sakka, expressing his
pleasure and appreciation, asked a further question of the Exalted One:-- ‘Are
all recluses and Brahmins, sir, wholly of one creed, one practise, one
persuasion, one aim?’” (v6).
“Of many and divers
elements, ruler of (deities), is this world composed. And that being so, people
naturally incline to adhere to one or another of those elements; and to
whichsoever it be they, being so inclined, become strongly and tenaciously
addicted, holding that ‘just this is (True), the rest is foolish.’ And
therefore it is that recluses and Brahmins are not all qholy of one creed, one
practice, one persuasion, one aim.” (v6).
“Those recluses and
Brahmins, ruler of (deities), who are set free through the entire destruction
of craving, only they are perfectly proficient, only they are perfectly saved,
only they are living perfectly the best life and have attained the ideal.
Therefore is it that not all recluses and Brahmins are perfectly proficient,
perfectly saved, living perfectly the best life, and have attained the ideal.”
(v6).
“Passion, (leader), is
disease, passion is a cancer, passion is a dart, passion drags a man about by
one rebirth and then another, so that he finds himself now up above now down
below. Whereas other recluses and Brahmins not of your followers, (leader),
gave me no opportunity to ask these questions, the Exalted One has answered for
me, instructing me at length, so that the dart of doubt and perplexity has by
the Exalted One been extracted.” (v&).
Sakka tells the narrative
of previous encounters of asking additional teachers, and subsequently becoming
a teacher for those teachers.
“But, (leader), the
experiencing satisfaction and happiness such as this, which was wrought by
blows and by wounds, does not conduce to detachment, nor to disinterestedness,
nor to cessation, nor to peace, nor to the higher spiritual knowledge, nor to
enlightenment, nor to Nirvana. But this satisfaction, (leader), this happiness
that I have experienced in hearing the Dhamma of the Exalted One, this which is
not wrought by blows and by wounds does conduce to detachment, to
disinterestedness, to cessation, to peace, to spiritual knowledge, to
enlightenment, to Nirvana.” (v7).
“Then spake Sakka, ruler
of (deities), to Five-crest of the Gandhabbas:-- ‘Great has been your help to
me, dear Fie-crest, in that you first placated the Exalted One. For it was
after you had first placated him, that we were admitted to his presence to see
the Exalted One, the Arahant, Buddha Supreme. I will take the place of father
to you, and you shall be king of the Gandhabbas, and I will give you Bhadda,
the Sunmaiden, whom you have longed for.” (v10).
“Then Sakka, touching the
earth with his hand to call it to witness, called aloud thrice:--
“ ‘Honour to the Exalted
One, to the Arahant, to the Buudha Supreme.’” (v10).
“Now while he was speaking
in this dialogue, the stainless spotless Eye for the Truth arose in Sakka, the
ruler of the (deities), to wit: ‘Whatsoever thing can come to be, that must
also cease to be.’ And this happened also to eighty thousand of devas besides.”
(v10).
--
How can a bhikshu and any
other form of “spiritual aspirant” actually search for enlightenment without
being susceptible of experiencing aversion and affinity towards specific
phenomena (including the actual experience of enlightenment)? Whilst equanimity
may be perceivable within a conceptual manner, how is “perfect equanimity”
maintained by an individual who sustains one’s own life, and exists
intrinsically subordinate to all the circumstances, phenomena, lives, and
beings that directly and indirectly sustain the life of that individual? What
is the
appropriate guidance, and
the appropriate balance, to maintain amidst such an awareness? How is this
guidance and balance taught within additional religious traditions?
Amidst the experience of
“happiness” that the Buddha describes, how does an individual effectively
discern what is benevolent from what is bad? Is there any tendency to simply
identify whatever facilitates the experience of “happiness” as “benevolent,”
and whatever perceivably threatens such “happiness” as “bad”?
What is the nature of
sorrow that diminishes malevolent circumstances and enhances benevolent
circumstances? Is this simply another means of describing asceticism and
deprivation of senses? How does this happiness, sorrow, and equanimity compare
and contrast with the gunas of: rajas, tamas, and sattva, which are taught
within the Bhagavad Gita? How does this compare with respective, similar
teachings within additional religious traditions?
What is the actual
difference between sorrow, happiness, and equanimity amidst each similarly
providing either a detriment or a benefit?
Is there any substantial
legitimacy within the notion that all beings are intrinsically confined and limited
to the respective (geographic) “nature” of each being: existing with certain
innate affinities towards specific characteristics: heat, cold, dry, wet, flat,
hilly, sea, forests, plains, and additionally? And if so, is the
proselytisation any specific system of belief similarly subject to such
“temporal bias”? Does each religious tradition effectively exist as a
“microcosm” of the aggregate experience of humanity and the Universe, thus
being precluded from summarily answering all challenges that confront
additional communities (and how does the Hindu concept of tamas exist within
this context)? And/or is there a “Universal Truth” that exists within each
individual, which goes further than any geographic and/or biological natural
characteristic, and that actually reveals the “nature” of such nature? What may
be some examples of such “Universal Truth” and how may individuals, families,
and communities harmoniously organise and prosperously build around such an
understanding?
Amidst the experience of
maintaining perfect equanimity towards all beings, are differences simply
inconsequential or is there a propensity for there to exist critical
distinctions between beings? If the latter, what is the actual nature of
equanimity? How does this compare and contrast with the Buddha’s teaching
regarding the distinctions of doctrines and righteousness amidst spiritual
aspirants? Does a teacher maintain a responsibility for equanimity, and if so,
how is this appropriately, tangibly maintain within this temporal realm?
--
Gospels
Matthew 16 - 19
“And the Pharisees and
Sadducees came, and to test him they asked him to show them a sign from
heaven.” (v1).
“You know how to interpret
the appearance of the sky, but you cannot interpret the signs of the times.”
(v3).
“When the disciples
reached the other side, they had forgotten to bring any bread. Jesus said to
them, ‘Take heed and beware of the leaven of the Pharisees and Sadducees. And
they discussed it among themselves, saying, ‘We brought no bread.’ But Jesus,
aware of this, said, ‘O men of little faith, why do you discuss among
yourselves the fact that you have no bread? Do you not yet perceive? Do you not
remember the five loaves of the five thousand, and how many baskets you
gathered? Or the seven loaves of the four thousand, and how many baskets you
gathered?
How is it that you fail to
perceive that I did not speak about bread? Beware of the leaven of the
Pharisees and Sadducees.’ Then they understood that he did not tell them to
beware of the leaven of bread, but of the teaching of the Pharisees and
Sadducees.” (v5-12).
“Now when Jesus came into
the district of Caesarea Philippi, he asked his disciples, ‘Who do men say that
the Son of man is?’” (v13).
“He said to them, ‘But who
do you say that I am?’ Simon Peter replied, ‘You are the Christ, the Son of the
living God.’ And Jesus answered him, ‘Blessed are you, Simon Bar-Jona! For
flesh and blood has not revealed this to you, but my (Deus) (Who) is in
heaven.” (v15-17).
“Then he strictly charged
the disciples to tell no one that he was the Christ.” (v20).
“Then Jesus told his
disciples, ‘If any man would come after me, let him deny himself and take up
his cross and follow me. For whoever would save his life will lose it, and
whoever loses his life for my sake will find it.” (v24-25).
“After six days Jesus took
with him Peter and James and John his brother, and led them up a high mountain
apart. And he was transfigured before them, and his face shone like the sun,
and his garments became white as light. And behold, there appeared to them
(Moshe) and (Eliyahu), talking with him. And Peter said to Jesus, ‘(Leader), it
is well that we are here; if you wish, I will make three booths here, one for
you and one for (Moshe) and one for (Eliyahu).’ He was still speaking, when lo,
a bright cloud overshadowed them, and a voice from the cloud said, ‘This is
(My) beloved Son, with whom I am well pleased; listen to him.’ When the
disciples heard this, they fell on their faces, and were filled with awe. But
Jesus came and touched them, saying, ‘Rise, and have no fear.’ And when they
lifted up their eyes, they saw no one but Jesus only.” (v1-8).
Jesus heals the boy his
disciples are previously unable to heal.
“When they came to
Capernaum, the collectors of the half-shekel tax went up to Peter and said,
‘Does your teacher pay the tax?’ He
said, ‘Yes.’ And when he came home,
Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do kings of the earth take toll or
tribute? From their sons or from
others?’ And when he said, ‘From
others,’ Jesus said to him, ‘Then the sons are free. However, not to give offense to them, go to
the sea and cast a hook, and take the first fish that comes up, and when you
open its mouth you will find a shekel;
take that and give it to them for me and for yourself.’” (v24-27).
“At that time the
disciples came to Jesus, saying, ‘Who is the greatest in the (Sovereignty) of
heaven?’ And calling to him a child, he
put him in the midst of them, and said, ‘Truly, I say to you, unless you turn and
become like children, you will never enter the (Sovereignty) of heaven. Whoever humbles himself like this child, he
is the greatest in the (Sovereignty) of heaven.” (v1-4).
“Woe to the world for
temptations to sin! For it is necessary
that temptations come, but woe to the man by whom the temptation comes! And if your hand or your foot causes you to
sin, cut it off and throw it away; it is
better for you to enter life maimed or lame than with two hands or two feet to
be thrown into the eternal fire. And if
your eye causes you to sin, pluck it out and throw it away; it is better for you to enter life with one
eye than with two eyes to be thrown into the hell of fire.” (v7-9).
“See that you do not
despise one of these little ones; for I
tell you that in heaven their angels always behold the face of my (Deus) who is
in heaven. What do you think? If a man has a hundred sheep, and one of them
has gone astray, does he not leave the ninety-nine on the mountains and go in
search of the one that went astray? And
if he finds it, (Truly), I say to you, he rejoices over it more than over the
ninety-nine that never went astray. So
it is not the will of my (Deus) who is in heaven that one of these little ones
should perish.” (v10-14).
“If your brother sins
against you, go an tell him his fault, between you and him alone. If he listens to you, you have gained your
brother. But if he does not listen, take
one or two others along with you, that every word may be confirmed by the
evidence of two or three witnesses. If
he refuses to listen to them, tell it to the church; and if he refuses to listen even to the
church, let him be to you as a Gentile and a tax collector.” (v15-17).
“For where two or three
are gathered in my name, there am I in the midst of them.” (v20).
“Then Peter came up and
said to him, ‘(Leader), how often shall my brother sin against me, and I
forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven
times, but seventy times seven.”
(v21-22).
Jesus shares the parable
of the ungrateful servant who condemns another.
“Now when Jesus had
finished these sayings, he went away from Galilee and entered the region of
Judea beyond the Jordan; and large
crowds followed him, and he healed them there.”
(v1-2).
“And Pharisees came up to
him and tested him by asking, ‘Is it lawful to divorce one’s wife for any
cause?’ He answered, ‘Have you not read
that (Deus) who made them from the beginning made them male and female, and
said, ‘For this reason a man shall leave his father and mother and be joined to
his wife, and the two shall become one flesh’?
So they are no longer two but one flesh.
What therefore God has joined together, let not man put asunder.’ They said to him, ‘Why then did (Moshe)
command one to give a certificate of divorce, and to put her away?’ He said to them, ‘For your hardness of heart
(Moshe) allowed you to divorce your wives, but from the beginning it was not
so. And I say to you: whoever divorces
his wife, except for unchastity, and marries another, commits adultery.’
“The disciples said to
him, ‘If such is the case of a man with his wife, it is not expedient to marry.’ But he said to them, ‘Not all men can receive
this saying, but only those to whom it is given. For there are eunuchs who have been so from
birth, and there are eunuchs who have been made eunuchs by men, and there are
eunuchs who have made themselves eunuchs for the sake of the (Sovereignty) of
heaven. He who is able to receive this,
let him receive it.’” (v3-12).
“Then children were
brought to him that he might lay his hands on them and pray. The disciples rebuked the people; but Jesus said, ‘Let the children come to me,
and do not hinder them; for to such
belongs the (Sovereignty) of heaven.’ And
he laid his hands on them and went away.”
(v13-15).
“And behold, one came up
to him, saying, ‘Teacher, what (benevolent) deed must I do, to have eternal
life?’ And he said to him, ‘Why do you
ask me about what is (benevolent)? One
there is (Who) is (benevolent). If you
would enter life, keep the commandments.’
He said to him, ‘Which?’ And
Jesus said, ‘You shall not kill, You shall not commit adultery, You shall not
steal, You shall not bear false witness, Honor your father and mother, and, You
shall love your neighbour as yourself.’
The young man said to him, ‘All these I have observed; what do I still lack? Jesus said to him, ‘If you would be perfect,
go, sell what you possess and give to the poor, and you will have treasure in
heave; and come, follow me.’ When the young man heard this he went away
sorrowful; for he had great possessions.
“And Jesus said to his
disciples, ‘Truly, I say to you, it will be hard for a rich man to enter the
(Sovereignty) of heaven. Again I tell
you, it is easier for a camel to go through the eye of a needle than for a rich
man to enter the (Sovereignty) of God.’”
(v16-24).
“And every one who has
left houses or brothers or sisters or father or mother or children or lands,
for my name’s sake, will receive a hundredfold, and inherit eternal life. But many that are first will be last, and the
last first.” (v29-30).
--
Amidst an awareness of the
infinity of miracles that exist within each second of this temporal realm, does
the necessity for “signs of Heaven” dissipate, in order to perceive the
manifestation of the Divine?
How may the teaching of
the “leaven” of conventional authority be applied to contemporary
circumstances? How does this compare with the mitzvot for Israelis to abstain
from delving into the religious practises of foreign tribes; with the Buddha’s
emphasis upon independent self-investigation; how does this compare with the
Bhagavad Gita’s emphasis for an individual to remain within one’s own Varna?
And how does this compare within the Koranic teachings regarding the
relationship between believers and unbelievers?
Why does Jesus initially
revert from explicitly proclaiming himself as the Moshiach? What is the purpose
within the secrecy?
What is the extent to
which individual contemporarily follow the exact example of Jesus? How does
this compare with contemporary following of the respectively exact examples of
Avraham, Moshe, Israel, Arjuna, the Buddha, and Muhammad?
How does Jesus’s, Peter’s,
John’s, and James’s encounter with Moshe, Eliyahu, and Deus compare and
contrast with the Buddha’s conversation with Sakka, and with Arjuna’s encounter
with Sri Krishna?
Amidst the description of
the disciples “falling on the faces” when hearing the voice of Deus, what is
the nature of act of submission? Does bowing the head signifying a humbling of
the ego, perceiving the epitome of an individual’s will exists within the mind?
How does this compare
with the practise within
additional cultures and traditions whereby the bowing of the head is regularly
conducted within the similar implications of such religious submission, but as
a gesture of respect and even love? What does the “bowing of the heart” look
like? How does refusing to bow to an aggressor’s will or command, compare and
contrast with regularly bowing (within warfare) to escape from danger, and as
part of the strategy for attacking an aggressor’s will or command?
Does Jesus provide Peter
with the shekel simply to keep Peter honest amidst his previous
declaration? What is the nature of the
pressure that Peter experiences when being approached by the tax
collectors? And what is the nature of
the provision of the shekel from the mouth of the fish? The tax collectors’ initial question seems to
be unresolved: amidst Jesus’s teaching
regarding “rendering unto Caesar,” and the very example of effective asceticism
from Jesus, is it appropriate to refuse to pay the tax or to pay the tax?
Amidst the teaching
regarding humility, and the additional teaching of “the last being first,” does
this establish a practise of people striving (and even competing) to be
“last”? Within the contemporary practise
of charity, tzedekah, Zakat, the Saddhu, and asceticism, who is the “first” and
who is the “last”? How does “moderation”
factor within these practises; what are
some appropriate methodologies for implementing, facilitating, practising, and
inspiring such moderation; and what are
some historic and contemporary examples of such proficient moderation?
Whilst rebuking
temptation, Jesus also affirms the necessity of temptation; how is this paradox appropriately
reconciled? How does this compare with
the teachings regarding the senses and Maya respectively within the Bhagavad
Gita and the Digha Nikaya? Jesus also
teaches that it is what comes out of man that is transgressive; so whilst a man’s hand, foot, or eye, may
cause a transgression, is it accurate to conclude that such actions emanate
from the mind and the thought of the man, and that it is the “mind” of the man
that should be “cut out”? What might
“cutting out the mind” look like; and is
there any similarity of this with the notion of “relinquishing the ego”? How might “cutting out the mind” compare with
the selflessness also respectively taught within Hinduism and Buddhism? And again, what is an appropriate balance,
presuming that some form of selfishness (and/or temptation) is necessary simply
to sustain life?
What is the nature of the confluence
between the “Gentile” treatment that Jesus prescribes, and the “70 x 7”
forgiveness that Jesus also prescribes?
What is the appropriate balance between forgiveness, reconciliation, and
inspiring reformation?
Does Jesus teach a doctrine
of celibacy to his disciples (to become “eunuchs for the sake of Heaven”)? What implications does this have regarding
the historic and contemporary practise of Christianity; and amidst the institution of marriage within
Christianity, upon what teachings are such practises, and such an institution,
established? And how does that affect
the actual adherence to the teachings of Jesus?
Are there any additional
examples, from the respective Prophets of any religion, whereby certain “allowances”
are provided because of the “hardness of heart” of the religious followers?
Judaism and Hinduism are
respectively, substantially predicated upon familial lineages, whereby there
emerge certain systems of caste affiliation, tribal duties and allegiances that
are facilitated through marriage and inherited by progeny; Christianity and Buddhism respective emerge
from Judaism and Hinduism (respectively) and respectively (and similarly) share
doctrines that alleviate the oppressive nature of the historic adherence to
these caste affiliations, tribal duties, and allegiances; yet Christianity and Buddhism also respectively
(and coinciding with the alleviation of caste) call upon adherents to
effectively renounce all familial allegiances, and to abstain from marriage and
the procreation of progeny (this being arguable within much of Christianity); is it possible to alleviate such “caste
oppression,” whilst maintaining the practise and institution of marriage and
the procreation of progeny? If so, how
might such a practise look like? How do subsequently
emerging religious traditions (including Islam, Sikhism, and the Baha’i Faith)
factor within this consideration?
--
Koran
Sura 38 Sad
“Truthful God! By the Quran, possessing eminence!
“Nay, those who disbelieve
are in self-exaltation and opposition.
“How many a generation We
destroyed before them, then they cried when there was no longer time for
escape!
“And they wonder that a
warner from among themselves has come to them, and the disbelievers say: This is an enchanter, a liar.
“Makes he the (deities) a
single God? Surely this is a strange
thing.
“And the chiefs among them
say: Go and steadily adhere to your
(deities): surely this is a thing
intended.
“We never heard of this in
the former faith: this is nothing but a
forgery.
“Has the Reminder been
revealed to him from among us? Nay, they
are in doubt as to My Reminder. Nay,
they have not yet tasted My chastisement.”
(v1-8).
“And they say: Our Lord, hasten on for us our portion before
the day of Reckoning.
“Bear patiently what they
say, and remember Our servant David, the possessor of power. He ever turned to Allah.” (v16-17).
“When they came upon David
so he was afraid of them. They
said: Fear not; two litigants, of whom one has wronged the
other, so decide between us with justice, and act not unjustly, and guide us to
the right way.
“This is my brother. He has ninety-nine ewes and I have a single
ewe. Then he said, Make it over to me,
and he has prevailed against me in dispute.
“He said: Surely he has wronged thee in demanding thy
ewe to add to his own ewes. And surely
many partners wrong one another save those who believe and do (benevolence),
and very few are they! And David knew
that We had tried him, so he asked his Lord for protection, and he fell down
bowing and turned to God.
“So We gave him this
protection, and surely he had a nearness to Us and an excellent resort.
“O David, surely We have
made thee a ruler in the land; so judge
between men justly and follow not desire, lest it lead thee astray from the path
of Allah. Those who go astray from the
path of Allah, for them is surely a severe chastisement because they forgot the
day of Reckoning.” (v22-26).
“And We created not the
heaven and the earth and what is between them in vain. That is the opinion of those who
disbelieve. So woe to those who
disbelieve on account of the Fire!
“Shall We treat those who
believe and do (benevolence) like the mischief makers in the earth? Or shall We make the dutiful like the wicked?
“This is a Book that We
have revealed to thee abounding in (benevolence), that they may ponder over its
verses, and that the men of understanding may mind.” (v27-29).
There is a description of
Solomon.
“And remember Our servant
Job. When he cried to his Lord: The devil has afflicted me with toil and
torment.
“Urge with thy foot; here is a cool washing-place and a drink.
“And We gave him his
people and the like of them with them, a mercy from Us, and a reminder for men
of understanding.
“And take in thy hand few
worldly (benefits) and earn (benevolence) therewith and incline not to
falsehood. Surely We found him
patient; most excellent the
servant! Surely he ever turned to Us.” (v41-44).
“And remember Our servants
(Avraham) and (Yitzak) and (Yaakov), men of power and insight.
“We indeed purified them
by a pure quality, the keeping in mind of the final abode.
“And surely they were with
Us, of the elect, the best.
“And remember Ishmael and
Elisha and Dhu-l-Kifl; and they were all
of the best.” (v45-48).
“This is a reminder. And surely there is an excellent resort for
the dutiful:
“Gardens of perpetuity—the
doors are opened for them.
“Reclining therein,
calling therein for many fruits and drink.
“And with them are those
modest in gaze, equals in age.
“This is what you are
promised for the day of Reckoning.
“Surely this is Our
sustenance; it will never come to an end—
“This is for the
(benevolent)! And surely there is an
evil resort for the inordinate—
“Hell. They will enter
it. So evil is the resting place.
“This—so let them taste
it, boiling and intensely cold drink,
“And other similar
punishment, of various sorts.” (v49-58).
“Say: I am only a warner; and there is no (Deity) by Allah, the One , the
Subduer of all—
“The Lord of the heavens and
the earth and what is between them, the Mighty, the Forgiving.
“Say: It is a message of importance,
“From which you turn away.
“I have no knowledge of
the exalted chiefs when they contend.
“Only this is revealed to
me that I am a plain warner.” (v65-70).
“When thy Lord said to the
angels: Surely I am going to create a
mortal from dust.
“So when I have made him
complete and breathed into him of My spirit, fall down submitting to him.
“And the angels submitted,
all of them,
“But not Iblis. He was proud and he was one of the
disbelievers.
“(Allah) said: O Iblis, what prevented thee from submitting
to him whom I created with both My hands?
Art thou proud or art thou of the exalted ones?
“He said: I am better than he; Thou hast created me of fire, and him Thou
didst create of dust.
“(Allah) said: Go forth from hence! Surely thou art driven away:
“And surely My curse is on
thee to the day of Judgment.
“He said: My Lord, respite me to the day that they are
raised.
“(Allah) said: Surely thou art of the respited ones.
“Till the day of the time
made known.
“He said: Then, by Thy Might! I will surely lead them all astray.
“Except Thy servants from
among them, the purified ones.
“(Allah) said: The Truth is, and the (Truth) I speak—
“That I shall fill hell
with thee and with all those among them who follow thee.” (v71-85).
“Say: I ask you no reward for it; nor am I of the impostors.
“It is naught but a
Reminder to the nations.
“And certainly you will
come to know about it after a time.”
(v86-88).
--
Within the beginning of
Sura Sad, there is the description of the polytheistic worship of
unbelievers; wherein, there is also the
utilisation of affirmative rhetoric that issues the command for such
polytheism; and within a stringent “literal”
reading of the text, one may be able to effectively proclaim that: within the Koran (or at least within English
translations of the Koran), there is a command to practise polytheism; however, when recognised within the proper
context, one may better understand that the “literal” command is made by the “chiefs”
who are actually transgressing against the teachings of the Koran; and similar issues of rhetoric may be found
directly and implicitly within the Holy Scriptures of additional religions, as
well; and this provides consideration of
the paradox of the fruit from the Tree of Knowledge (shared within the Torah): how does one teach the abstinence from committing
a transgressive act without effectively introducing the very thought of the
act, itself?
Whilst the two teachings,
regarding 99 and 1, may be within different contexts, what may be the direct
and/or esoteric connexion between the 1 lost sheep of the 99 (of the single
shepherd), that Jesus references, and the 1 contested sheep amongst the 99
sheep (of the disputing brothers), that are referenced within the Koran?
Within the description of
the creation of the Earth and Universe, the first person plural tense is
utilised (within English translations), with this presumably being a
communication from the angels who reveal the Koran to Muhammad (and perhaps
specifically from the angel, Gabriel, Jibril);
yet, within this utilisation of the first person plural, there is also
the assertion of intentionality (at least through the negation of a negative
proclamation), in explaining the purpose of creation; yet, understanding the Islamic Theology of
angels simply manifesting the Will of Allah, rather than having any specific “deific”
characteristic, how is this communication of the first person plural, and the
intentionality, to be appropriately understood?
Is this simply the “voice” of Allah being communicated through the
aggregate of the angels involved in this Creation and the communication? How does this compare with Adonai’s
communications shared within the opening of Beresheit, within the Torah, as
well as with additional communications respectively shared within the
respective Holy Scriptures of additional religious traditions?
How does the distinction
between “those who do benevolence” and the “mischief makers” compare with the
teachings of equanimity respectively found within Hinduism and Buddhism?
How might the punishment
of boiling hot water and intensely cold water be understood within the
geographic nature, habitat, and context within which the Koran emerges, within
Arabia? How might such punishments be
understood amidst such revelation emerging from one (or both) of the polarities
of the arctic/antarctic and the equator?
How might the communication of such revelation be distinguished when
coming from a respectively, mountainous, plains, forest, desert, seacoast, island,
or additional region?
Amidst the favourable
references to Yitzak and Yaakov, there is the consideration : when this Sura is revealed, in comparison to
additional revelations that substantially denigrate Israelis? And, how do these teachings exist amidst
additional teachings regarding the admonishment of Israelis?
Within the Koran, there is
reference to “the heavens,” whilst within the respective English translations
of additional Holy Scriptures from additional religious traditions, there is
reference to the singular, “Heaven;”
what are the intrinsic and/or significant distinctions between these 2
terms (and particularly the singularity and the plurality)? Are these effectively 2 descriptions of the
same phenomenon, even whilst the perceptions or beliefs of this phenomenon may
be distinct?
What is the purpose of the
angels submitting to man (Adam), and how does this exist within the command for
believers to only submit to Allah? How
does the narrative of Iblis compare with the tendency within humanity to disobey
authority; what does Iblis’s defiance
reveal about parallel (and/or synonymous) characteristics within humanity, and
particularly the manner within which we interact within each other? Is there an element of both Iblis and Adam
that exists within each of us; and how
might such a consideration be influenced amidst the notion of an element of Allah
existing within each of us, as well?
What lessons regarding the duality of obedience and counter-conventional
righteousness are appropriately gleaned from this passage, as well as from
additional teachings within the Koran, as well as respective teachings from
Judaism, Hinduism, Buddhism, and Christianity?
Even amidst Iblis’s
refusal to submit to Adam, Iblis remains reverent to Allah; what are the dynamics that exist within Iblis’s
nature? How does Iblis’s solicitation
and intention to tempt humanity compare and contrast with humanity’s
commandment to exist as warners?
--
Blessings upon the
Prophets and 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 Rishis,
Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra,
Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, our
Ancestors (Known and Unknown), and the Indigenous of Tainoterranea, Asia,
Europe, Mediterranea, and Africa, and the Universe. ૐ. אמן .
שלום
.नमस्ते.สมาธิ.Pax.سلام .Peace.Sat Nam.صلح
.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.
ૐ.
אמן .
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