שלום
.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
Holy Scriptures Study, Week 35
Naso; 118.9.27
Torah
B’midbar 4:21 – 7:89
“Adonai instructed
(Moshe), saying:
“Take a census of
Gershon’s two Levite families, the Gershonites and Meraris.
“Count everyone from
thirty to fifty years old who is able to work in the service of the Meeting
Tent.” (v21-23).
“Ithamar son of Aaron the
priest shall supervise the duties of the Gershonites at the Meeting Tent.” (v28).
“All the duties of the
Meraris in the Meeting Tent shall be under the direction of Ithamar son of
Aaron the priest.” (v33).
The census provides the
proceeding results: Kohathis: 2,750;
Gershonis: 2,630; Meraris:
3,200.
“Adonai spoke to (Moshe),
and said:
“Command the Israelites to
send away anyone in the camp who has a skin disease or an infection, and anyone
who is ritually unclean from touching a dead person.
“You must remove all sick
persons, male and female, from the camp so that they will not contaminate the
camp where I live among you.” (v1-3).
“Adonai instructed
(Moshe), and told him to speak to the Israelites:
“If a man or a woman has
committed a sin against his fellow man, thereby being unfaithful to Adonai and
becoming guilty of a crime, that person must confess the crime that he has
committed and must repay what he has stolen.
He must also pay one-fifth extra to the victim of his crime. But if there is no relative to whom the money
can be repaid, then the money belongs to Adonai and must be given to the
priest. This payment is in addition to
the ram of the atonement, and only then is the sin forgiven.
“All the offerings that
the Israelis present as elevated gifts shall belong to the priest.
“The offerings are given
to the priest and belong to him.”
(v5-10).
“Adonai spoke to (Moshe)
and told him: Speak to the Israelites
and say to them: This is the law if any
man’s wife is suspected of committing adultery and being unfaithful to her
husband.” (v11-12).
The rules for the “sato”
(the trial of bitter water are described):
the priest writes a curse and commands the wife to drink water, mixed
with the Mishkan’s dust and the ink from the curse, and recite the curse, to determine
whether she is being honest.
“If the woman has been
(untrue) to her husband, the curse-bearing water will enter her body and make
her sick and cause her belly to swell and she will become infertile, and she
will lose her reputation and will become a curse among her people.
“However, if the woman is
innocent and has not been unfaithful to her husband, she will remain healthy
and she will be able to give birth to children.” (v27-28).
“Adonai spoke to (Moshe)
and told him to speak to the Israelites and say to them: This is the law when a man or a woman wishes
to take a Nazirite vow to Adonai. He
must not drink wine and liquor. He must
not even use vinegar made from wine. He
must not drink any grape juice or eat any grapes or raisins. As long as he is a Nazirite, he must not eat
anything made from grapes, including their seeds and skin.
“As long as he is a
Nazirite, he must never cut the hair on his head. During the entire Nazirite period he is holy
to Adonai and he must let his hair on his head grow long. As long as he is a Nazirite to Adonai, he
must not have any contact with the dead.”
(v1-6).
Rules are provided for the
resanctification of a Nazri, and the conclusion of a Nazri vow.
“Adonai said to (Moshe),
telling him to instruct Aaron and his sons:
“You will bless the
Israelites with this special blessing:
“ ‘May Adonai bless you
and keep watch over you.
“ ‘May Adonai bless you
and protect you.
“ ‘May Adonai smile on you
and be kind to you.
“ ‘May Adonai be
(benevolent) to you and give you peace.’
“With this special
blessing I link My name with the people of Israel. And I Myself bless them.” (v22-27).
“On the day that (Moshe)
finished erecting the Tabernacle, he anointed all its furniture and made each
item holy. He also anointed the altar
and all its utensils and made them holy.”
(v1).
“The leaders of Israel,
all of them the heads of their tribes, then came forward. They were the leaders of the tribes and the
ones who had organized the census.
“The offerings they
presented to Adonai consisted of six covered wagons and twelve oxen. There was one wagon for each two leaders, and
one ox for each one. They presented the
gifts in front of the Tabernacle.”
(v2-3).
“The leaders presented
their dedication offerings for the altar.
They placed their offerings before the altar on the day that it was
anointed. Adonai said to (Moshe), ‘Let
each leader present his offerings on a different day.’” (v10-11).
“Nachshon son of Aminadav,
leader of the tribe of (Yudah), brought his offering on the first day. His offering consisted of one silver bowl
weighing 3.5 pounds, and one silver basin weighing 1.75 pounds, both filled
with fine flour mixed with olive oil for a meal offering; one gold bowl weighing 4 ounces filled with
incense; one young bull, one lamb for a
burnt offering; one goat for a sin
offering; and two oxen, five rams, five
male goats, and five lambs for the peace offering. This was the offering of Nachshon son of
Aminidav.” (v12-17).
The exact same offerings
are provided by: Nethanel son of Tzuar,
from the tribe of Issachar; Eliav son
Helon, from the tribe of Zebulun;
Elitzur son of Shedeur, from the tribe of Reuven; Shelumiel son of Zurishaddai, from the tribe
of Shimon; Eliassaf son of Deuel, from
the tribe of Gad; Elishama son of
Amihud, from the tribe of Ephraim;
Gamliel son of Pedahzur, from the tribe of Manasseh; Avidan so of Gidoni, from the tribe of
Benyamin; Achiezer son of Amishaddai,
from the tribe of Dan; Pagiel son of
Okhran, from the tribe of Asher; and
Achira son of Eynan, from the tribe of Naphtali.
“Whenever (Moshe) went
into the Meeting Tent to speak with Adonai, he heard the Voice speaking to him
from between the two cherubs on the cover of the ark with the Ten
Commandments. That was how Adonai
communicated with (Moshe).” (v89).
--
The opening of Parashah
Naso furthers the distinction and responsibilities of the Levis, the Kohathis
(the family line of Moshe and Aaron), and Aaron and his sons (the Kohanim),
with Ithamar supervising the additional Levi families (Gershonis and Meraris),
and Eleazar previously described as supervising the Kohathis; what is the nature of the hierarchy amongst
the kohanim, the Levis, and Israelis? In
what manner do these distinctions (caste duties) contemporarily exist? What is the applicability of Jesus’s teaching
regarding the common person needing to have increasing righteousness compared
to that of the Pharisees (and presumably the kohanim, and additional
conventional authority)? How might this
be applied to the tangible emergence of Moshiach, and Moshiachs? What specific acts of righteousness and
duties, within the kohanim, are required within such Moshiach(s)?
What are the implications
and logistics involved within the notion of removing unclean people from the
camp when the camp is in migration; in
what order, within the procession, do the unclean people march?
Amidst all the offerings
that are made to Israeli Priests, for many different reasons, what intrinsic
responsibility exists within receiving and utilising such offerings? Do such Israeli Priests maintain a subsequent
responsibility for providing charity to others (the impoverished, the orphan,
the widow, the ger [stranger], and additionally? If so, how does this fit within the context
of the general mitzvot for Israelis to perform such generosity? If otherwise, what protocols exist to prevent
the woeful accumulation of material wealth amongst the Israeli Priests?
Is the “sato” ritual
substantially a “placebo” to allay the fears and insecurities of men? If so, how much such a process be applicable
to additional circumstances: such as
concerns about a fair business deal, or rumours within a community, or
perceived betrayal from a friend? How
might this potential “placebo” be applied even amidst an admitted
offender? What is the connexion between
this “sato” ritual and the commands for forgiveness?
What is the nature of the
Nazri vow? What is the tradition, the
practise, and the purpose? How does the
specific prohibition from intoxicants compare with the same prohibition within
Buddhism; and how does the tradition of
the Nazri compare with the tradition of asceticism within Hinduism and
Buddhism?
Is there any
significance/intentionality within the immediate sequence of the descriptions
of the “sato” trial, the Nazri vows, and the blessings conferred upon Israelis?
What is the Universal
applicability of the blessing that is shared within the conclusion of Chapter
6? How might similar, Universally
applicable, blessings be evidenced within additional religious traditions? How does this connect with: “Om.
Shanti. Shanti. Shantihi.”
Levis are described as the
Priestly leaders of Israelis, and the name, “Yudah,” is generally (and
contemporarily) utilised to describe those who identify as descendants from
Israel (recognising the continuing identity of tribe of Yudah, and the
militaristic characteristic associated with Yudah, amidst the historic
transgressions against Israelis); what
is the nature of the direct, and perhaps exclusive, connexion between Levi and
Yudah, particularly considering that Eleazar, the son of Aaron (of the Kohath
family of Levi) inherits the authority of the High Priesthood, and is a
descendant of both Levi and Yudah (with his mor being the sister of Nachshon,
the leader of the tribe of Yudah)? Is
there any intentionality within this union?
Amidst the description of
the respective leaders of the tribes of Israeli, there is emphasis of the
significance that Israel places upon familial bonds and lineages; what is the nature of the confluence between
this strength of familial identity, and the inter-tribal marriages that many
descendants of Israel historically maintain with spouses outside of the tribe
of Israel? What are some challenges that
such inter-tribal marriages pose both towards Israelis, as well as additional
tribes? And what are some benefits that
such inter-tribal marriages provide to Israelis and additional tribes? How does marriage with another tribe
historically help Israelis? And how does
marriage with Israelis, amidst the emphasis upon familial bonds, help
additional tribes?
What may be a tangible
description of the “Voice of Adonai” that Moshe hears? Is such a Voice gender-specific, or does it
exist beyond such a binary (and even androgynous ambiguity)? How does this notion of the Voice influence
contemporary psychiatric practises and diagnoses attributing psychosis to
individuals who describe the experience of “hearing Voices”? What are some additional means through which
the Divine is manifested to additional Prophets, within Judaism as well as
within additional religious traditions?
--
Bhagavad Gita
Chapters 15 – 16
“Sages speak of the
immutable ashvattha tree, with its taproot above and its branches below. On this tree grow the scriptures; seeing their source, one knows their essence.
“Nourished by the gunas,
the limbs of this tree spread above and below.
Sense objects grow on the limbs as buds;
the roots hanging down bind us to action in this world.
“The (True) form of this
tree—its essence, beginning, and end—is not perceived on this earth. Cut down this strong-rooted tree with the
sharp axe of detachment;
“then find the path which
does not come back again. Seek That, the
First Cause, from which the universe came long ago.” (v1-4).
“Not deluded by pride,
free from selfish attachment and selfish desire, beyond the duality of pleasure
and pain, ever aware of the Self, the wise go forward to that eternal goal.
“Neither the sun nor the
moon nor fire can add to that light.
This is (My) supreme abode, and those who enter there do not return to
separate existence.” (v5-6).
“The deluded do not see
the Self when (It) leaves the body or when (It) dwells within it. They do not see the Self enjoying sense
objects or acting through the gunas. But
they who have the eye of wisdom see.”
(v10).
“Those who strive
resolutely on the path of yoga see the Self within. The thoughtless, who strive imperfectly, do
not.
“With a drop of (My)
energy I enter the earth and support all creatures. Through the moon, the vessel of life-giving
fluid, I nourish all plants.
“I enter breathing
creatures and dwell within as the life-giving breath. I am the fire in the stomach which digests
all food.” (v13-14).
“Entering into every
heart, I give the power to remember and understand; it is I again who take that power away. All the scriptures lead to (Me); I am their author and their wisdom.” (v15).
“In this world there are
two orders of being: the perishable,
separate creature and the changeless spirit.
“But beyond these there is
another, the supreme Self, the eternal Lord, who enters into the entire cosmos
and supports it from within.
“I am that supreme Self,
praised by the scriptures as beyond the changing and the changeless.
“Those who see in (Me)
that supreme Self see (Truly). They have
found the source of all wisdom, Arjuna, and they worship (Me) with all their
heart.” (16-19).
“Be fearless and
pure; never waver in your determination
or your dedication to the spiritual life.
Give freely. Be self-controlled, sincere,
(Truthful), loving, and full of the desire to serve. Realize the (Truth) of the scriptures; learn to be detached and to take joy in
renunciation.
“Do not get angry or harm
any living creature, but be compassionate and gentle; show (benevolence) to all.
“Cultivate vigor,
patience, will, purity; avoid malice and
pride. Then, Arjuna, you will achieve
your divine destiny.
“Other qualities, Arjuna,
make a person more and more inhuman:
hypocrisy, arrogance, conceit, anger, cruelty, ignorance.
“The divine qualities lead
to freedom; the demonic, to
bondage. But do not grive, Arjuna; you were born with divine attributes.” (1-5).
“The demonic do things
they should avoid and avoid the things they should do. They have no sense of uprightness, purity, or
(Truth).” (v7).
“Holding such distorted
views, possessing scant discrimination, they become enemies of the world,
causing suffering and destruction.”
“Hypocritical, proud, and
arrogant, living in delusion and clinging to deluded ideas, insatiable in their
desires, they pursue their unclean ends.
“Although burdened with
fears that end only with death, they still maintain with complete assurance,
‘Gratification of lust is the highest that life can offer.
“Bound on all sides by
scheming and anxiety, driven by anger and greed, they amass by any means they
can a hoard of money for the satisfaction of their cravings.” (v9-12).
“Self-important,
obstinate, swept away by the pride of wealth, they ostentatiously perform
sacrifices without any regard for their purpose.
“Egotistical, violent,
arrogant, lustful, angry, envious of everyone, they abuse (My) presence within
their own bodies and in the bodies of others.”
(v17-18).
“There are three gates to
this self-destructive hell: lust, anger,
and greed. Renounce these three.” (v21).
--
How does the “ashvattha
tree” compare with the “etz hayim” (the “Tree of Life”) within Judaism? How do both compare with the Bodhi tree,
within Buddhism? And how does each compare
with Jesus’s fig tree (both the one that tricks him, and the one that reveals
the signs), as well as Jesus’s parables regarding the mustard seed bush, and
the seeds sown in fertile soil? How do
each of these compare with the “Tree of Knowledge” of Adam and Chavah, within
the Torah? And how do these compare with
respective lessons regarding trees and plants within the Koran? How do each of these compare with the cedar
and acacia trees that are referenced within the Torah (including amidst the
building of Noach’s Ark and Moshe’s Ark), and the kusha grass that is spared
within the Buddha’s quintessential sacrifice?
What are the intrinsic characteristics of healing and generosity that
exist within plants? How do each of these
teachings compare with the description of “the giving tree,” and, “the secret
lives of plants”?
What exists within the
nature of the Self that propels It to want to experience the senses within the
body of an individual self? Amidst the
consideration of the Self being an “extension,” “manifestation,” or other “phenomenon”
of Brahman, what purpose exists within the connexion between the Self and the
self; and what guidance is the self to
appropriate glean from this purpose?
Amidst the cognitive
process of an individual, there is the consideration of how such cognitive
processes are influenced within the individual:
previous teachings from parents, family, and teachers; previous experiences with friends and
family; previous studies from historic
Prophets, authors, and thinkers;
previous thoughts and meditations;
and additionally; amidst this
consideration, what legitimacy exists within the phenomenon of telepathy? How might the thoughts, words, and actions of
others simultaneously influence the cognitive process of an individual, and
vice versa? Amidst the expansive possibilities
within the phenomenon of telepathy, how can an individual appropriately discern
the actual source of an influence or idea:
whether it is from a family member, a friend, or a perceived adversary
imitating such, or an enigmatic sentient alien?
How does the revelation of Truth, and the experience of the Self, factor
within this cognitive process? What are
some beneficial methods/practises that an individual can utilise to enhance an
individual’s concentration upon this Truth and Self, whilst also being able to
reconcile immediate, tangible circumstances within an individual’s ordinary
life?
How does Sri Krishna’s
description of existence within the breath of creatures compare with the
similar description within the beginning of the Torah? How does this compare with lessons regarding
breathing within the Upanishads? And
what does this teach regarding the significance of breath? What is the applicability of these teachings to
fish and additional beings and life that exist without breath? Does this have any relevance to the fish
during the flood during the period of Noach, and/or the miracles of the fish
that Jesus performs (in feeding others, in filling people’s nets, and in
providing Peter with a coin to pay taxes)?
Amidst the confluence of
the 2 considerations: “All scriptures
lead to Me,” and the historic adage, “All roads lead to Rome,” what legitimacy
exists within the proclamation: “All
paths lead to Nirvana”?
Within the first clause of
Verse 19, there is the statement: “Those
who see in (Me) that supreme Self…”; the
speaker communicates an identity that the speaker seems to presume that others
may perceive as other than the supreme Self;
amidst any accuracy of this observation, is this to be understood as a
communication from Brahman, or part of the nature of the existence of Sri
Krishna as a conduit of Brahman, or as Sri Krishna as a distinct entity, or
within another manner?
How do the adjectives and
characteristics, within the opening of Chapter 16, compare with personal
characteristics described elsewhere within the Bhagavad Gita? What are some characteristics that are
explicitly communicated, in a similar manner, within the respective Holy
Scriptures of additional religious traditions?
What are some implicit characteristics, within the respective narratives
and examples of Prophets, that are similarly championed within additional religious
traditions? And what are adjectives and
personal characteristics that are similarly, and respectively, admonished
within the Bhagavad Gita and within additional religious traditions?
How are the teachings, of
equanimity and “seeing the Self in all,” reconciled with the description of the
“demonic”?
Ultimately, what is the
difference between “selflessness” and “self-destruction”? What exists within the irony of
“self-indulgence” and “self-destruction”?
And what is an appropriate balance amongst the respective selves of
others?
--
Digha Nikaya
Patika Suttanta: Chapter 1
“Thus have I heard:
“The Exalted One was once
staying among the Mallas, at Anupiya, one of their towns. Now the Exalted, having robed himself in the
early morning, put on his cloak and took his bowl, and entered the town for
alms. And he thought: It is too early for me now to go through
Anupiya for alms. I might go to the
pleasuance where Bhaggava the Wanderer dwells, and call upon Bhaggava. So the Exalted One went to the pleasuance and
to the place where Bhaggava the Wanderer was.
“Then Bhaggava spake thus
to the Exalted One; Let my (Leader) the
Exalted One come near. Welcome to the
Exalted One! It is long since the
Exalted One has taken the opportunity to come our way. May it please you, Sir, to be seated; here is a seat made ready.
“The Exalted One sat down
thereon, and Bhaggava, taking a certain low stool, sat down beside him. Soseated, Bhaggava the Wanderer spake thus to
the Exalted One:
“Some days ago, (Leader),
a (long) many days ago, Sunakkhatta of the Licchavis called on me and spake
thus: I have now given up the Exalted
One, Bhaggava. I am remaining no longer
under him as my teacher. Is the fact
(actually) so, just as he said?
“It is just so, Bhaggava,
as Sunakkhatta of the Licchavis said.”
(v1-2).
“Some days ago, Bhaggaya,
a (long) many days ago, Sunakkhatta, the Licchavi, came to call on me, and
spake thus: Sir, I now give up the
Exalted One. I will henceforth remain no
longer under him as my teacher. When he
told me this, I said to him: But now,
Sunakkhatta, have I ever said to you:
Come, Sunakkhatta, live under me as my pupil?
“No, Sir, you have not.
“Or have you ever said to
me: Sir, I would fain dwell under the
Exalted One as my teacher?
“No, Sir, I have not.
“But if I said no the one,
and you said not the other, what are you and what am I that you talk of giving
up? See, foolish one, in how far the
fault here is your own.” (v3).
Sunakkhatta accuses the
Buddha of abstaining from performing any mystic wonders; the Buddha proclaims abstinence from making
such a promise, teaching simply the Dharma.
Sunakkhatta accuses the
Buddha of abstaining from teaching the origin of phenomena; the Buddha proclaims abstinence from making
such a promise, teaching simply the Dharma.
“In many ways have you,
Sunakkhatta, spoken my praises among the Vajjians, saying: Thus is the Exalted One; he is an Arahant fully awakened; wisdom he has and righteousness; he is the the Well-Farer; he has knowledge of the worlds; he is the supreme driver of men willing to be
tamed; the teacher of devas and
men; the Awakened and Exalted One. In such wise have you been wont, among the
Vajjians, to utter praise of me.
“In many ways have you,
Sunakkhatta, spoken the praises of the Dhamma among the Vajjians: Well proclaimed by the Exalted One is the
Dhamma as bearing on this present life, not involving time, inviting all to
come and see, to be understood by every wise man for himself. In such wise have you been wont, among the Vajjians,
to utter praise of the Dhamma.
“In many ways have you
Sunakkhatta, spoken the praises of the (Sangha) among the Vajjians: Well are they trained, the (Sangha) of the
Exalted One’s disciples, even the four branches thereof. The eight classes of individuals well trained
in uprightness, in principles and in courtesy.
This (Sangha) should be respected and revered; gifts should be given it, and homage; for it is the world’s unsurpassed field for
sowing merit. In such wise have you been
wont, among the Vajjians, to utter praise of the (Sangha).
“I tell you Sunakkhatta, I
make known to you Sunakkhatta, that there will be those that shall say
concerning you thus: Sunakkhatta of the
Licchavis was not able to live the holy life under Gotama the recluse. And he, not being able to adhere to it, hath
renounced the discipline and turned to lower things.
“Thus, Bhaggava, did
Sunakkhatta of the Licchavis, addressed by me, depart from this (Dharma) and
(Sangha), as one doomed to disaster and purgatory.” (v6).
The Buddha describes
Sunakkhatta’s praise of the cynic, Kora the Khattiya, who imitates the
behaviour of a dog; the Buddha
admonishes his praise and foretells the passing of Kora the Khattiya; and upon the passing of Kora the Khattiya,
Sunakkhatta confirms the Buddha’s premonition;
and the Buddha affirms this as a mystic wonder.
The Buddha describes
Sunakkhatta’s praise of the severe ascetic, Kandara Masuka, who holds a
specific doctrine; the Buddha admonishes
his praise and foretells of Kandara Masuka’s forsaking of his asceticism, and
assuming the married life; Kandara
Masuka does such, and the Buddha similarly affirms this as a mystic wonder.
The Buddha describes the
arrogant challenge that the ascetic, Patika’s son, poses towards the
Buddha; the Buddha responds by
predicting the splitting asunder of the head of Patika’s son, unless he recants
his proclamation; Sunakkhatta
communicates doubts about the Buddha’s ability to respond.
“Let the Exalted One take
heed to what he says. Let the Wellfarer
take heed to what he says.
“What mean you,
Sunakkhatta, that you say this to me?
“It may be, sir, that the
Exalted One’s words convey an absolute statement respecting what would happen,
in any case, to Patika’s son, should he, as such, come to meet the Samana
Gotama. But Patika’s son might come in
an altered shape to meet the Exalted One, and that would render the Exalted
One’s words false.
“Now, Sunakkhatta, would a
Tathagata utter any speech that was ambiguous?”
(v17).
The Buddha describes a
previous conversation he has with a celestial being of whom Patika’s son
previously tells an untruth.
The Buddha describes his
approach towards Patika’s son to address the challenge; and the Buddha describes the subsequent
panicked paralysis of Patika’s son.
--
How do the narrative
dynamics of the Gospels compare to the narrative dynamics of the Digha
Nikaya? How does the nature of
communication change since the respective emergence of Jesus and the Buddha? How might the revelations respectively
experienced by Moshe, Arjuna, the Buddha, Jesus, and Muhammad (PBUH), be
conveyed within contemporary formats and media?
Is there any legitimacy within the notions of: Moshe’s census being recorded within a
spreadsheet; the Gospels being conveyed
within feature-length films; the
Buddha’s doctrine of Cattari Ariyasaccani (4-Fold Noble Truth), Noble 8-Fold
Path, 5 Disciplines, and 4 Jhanas, being taught through presentation
software; Arjuna, Sri Krishna, Sanjaya,
and Dhritarashtra all communicating through “friending” each other within an
internet video conferencing service; and
additionally? How do we communicate with
each other, in a manner that is similarly “revelationary”; and how do we appropriately share the
respective, Divine narratives of each other?
What understanding is to
be gleaned from, and what significance exists within, the Buddha’s inability to
retain Sunakkhatta as a disciple? Does
this connote some deficiency within the Buddha, and if so, what is the nature
of that deficiency? Does this prompt any
evidenceable egotism within the Buddhism in an attempt to dissuade or overcome
any perceived dishonour?
The criticisms of
Sunnakkhatta, and his interaction with the Buddha, are rather unique within the
Digha Nikaya; how does Sunnakkhatta’s
example compare with that of Judas (with Jesus), and with Korah and Aaron (with
Moshe)?
--
Gospels
Matthew 27 – 28
“When morning came, all
the chief priests and the elders of the people took counsel against Jesus to
put him to death; and they bound him and
led him away and delivered him to Pilate the governor.” (v1-2).
“When Judas, his betrayer,
saw that he was condemned, he repented and brought back the thirty pieces of
silver to the chief priests and the elders, saying, ‘I have sinned in betraying
innocent blood.’ They said, ‘What is
that to us? See to it yourself.’ And throwing down the pieces of silver in the
temple, he departed; and he went and
hanged himself.” (v1-5).
“Now Jesus stood before
the governor; and the governor asked
him, ‘Are you the King of the Jews?’
Jesus said, ‘You have said so.’
But when he was accused by the chief priests and elders, he made no
answer. Then Pilate said to him, ‘Do you
not hear how many things they testify against you?’ But he gave him no answer, not even to a
single charge; so that the governor
wondered greatly.” (v11-14).
“Besides, while he was
sitting on the judgment seat, his wife sent word to him, ‘Have nothing to do
with that righteous man, for I have suffered much over him today in a
dream.’” (v19).
Pilate offers to release
Jesus, and the crowds (prompted by the religious leaders) demand the release of
Barabas, the murderer.
“So when Pilate saw that
he was gaining nothing, but rather that a riot was beginning, he took water and
washed his hands before the crowd, saying, ‘I am innocent of this man’s
blood; see to it yourselves.’ And all the people answered, ‘His blood be on
us and on our children!’ Then he
released for them Barabbas, and having scourged Jesus, delivered him to be crucified.” (v24-26).
“As they went out, they
came upon a man of Cyrene, Simon by name;
this man they compelled to carry his cross.” (v32).
“And those who passed by
derided him, wagging, their heads and saying, ‘You who would destroy the temple
and build it three days, save yourself!
If you are the Son of God, come down from the cross.’ So also the chief priests, with the scribes
and elders, mocked him, saying, ‘He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we
will believe in him. He trusts in
God; let God deliver him now, if (Deus)
desires him; for he said, ‘I am the Son of
God.’ And the robbers who were crucified
with him also reviled him in the same way.”
(v39-44).
“Now from the sixth hour
there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a
loud voice, ‘Eli, Eli, lama sabach tani?’
that is, ‘My God, My God, why hast thou forsaken me?’” (v45-46).
“And Jesus cried again
with a loud voice and yielded up his spirit.”
(v50).
“There were also many
women there, looking on from afar, who had followed Jesus from Galilee,
ministering to him; among whom were Mary
Magdalene, and Mary mother of James and Joseph, and the mother of the sons of
Zebedee.” (v55-56)
“When it was evening,
there came a rich man from Arimathea, named Joseph, who also was a disciple of
Jesus. He went to Pilate and asked for
the body of Jesus. Then Pilate ordered
it to be given to him. And Joseph took
the body, and wrapped it in a clean linen shroud, and laid it in his own new
tomb, which he had hewn in the rock; and
he rolled a great stone to the door of the tomb, and departed.” (v57-60).
Guards are sent to secure
Jesus’s body.
“Now after (Shabbat),
toward the dawn of the first day of the week, Mary Magdalene and the other Mary
went to see the sepulchre.” (v1).
An angel visits Jesus’s
tomb, instills fear within the guards, and reassures the women.
The women see Jesus on the
return home.
“Now the eleven disciples went
to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped
him; but some doubted. And Jesus came and said to them, ‘All
authority in heaven and on earth has been given to me. Go therefore and make disciples of all
nations, baptizing them in the name of (Deus) and of the Son and of the Holy
Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of
the age.’” (v16-20).
--
What Universal
characteristics exist within the example of Judas? And what intrinsic, Universal characteristics
of redemption similarly exist within each individual? How might a personal experience, similar to
that of Judas, be reconciled within an increasingly mutual Peaceful, compassionate,
and amicable manner?
Within Chapter 27, there
is the description of Jesus maintain 2 distinct methodologies in responding to
his prosecutors: defiant speech, and
silence; elsewhere, Jesus teaches that
the Holy Spirit arrives to, and sufficiently and extemporaneously guides, those
who are prosecuted in living the righteousness that Jesus teaches; how might this be understood within the
context of Samadhi, and maintaining a heightened concentration that lends
itself to such revelation of Truth? And
how does that coincide with another of Jesus’s teachings regarding the
maintenance of increased righteousness compare to one’s oppressors? How does this extemporaneousness compare with
Avraham’s explanation to Yitzak that Adonai will provide the sacrifice as the 2
arrive at the sacrificial location? And
what is the nature of the confluence of this spontaneity with the
extemporaneousness within certain artforms, particularly those practised within
communities that are historically and traditionally oppressed, including the
musical forms of Jazz and Hip hop and the descendants of African slaves? In addition to defiance and silence, what may
be some additional, appropriate response to such prosecution; might this include: disruption of the proceedings; discourse that
is assertive and unresponsive to the questions posed; direct explanation of an individual’s
actions; undeterred proclamations of
one’s beliefs; detached prayer,
meditation, chanting; and/or
additionally? What are some benefits and
detriments of each; how are some
approaches favourable to others, and what are the circumstances of such
favourability?
What is the nature of the
connexion between Jesus’s righteousness and the challenging dream that Pilate’s
wife experiences? What is the psychical,
telepathic connexion that may be evidenced through this description? And what is the nature of the connexion
between what Pilate’s wife dreams, and her perception of how this influences
her actuality?
Why does Simon of Cyrene
carry Jesus’s cross; what does this
teach about the “saving” characteristic within Simon of Cyrene?
What experience of
suffering/angst is being expressed through the cynical admonishment of the
people towards Jesus? And what
responsibility does Jesus have in causing such cynicism? And within such cynical admonishment, what
element of genuineness exists within the commands for Jesus to save himself
(and to believe within the power of redemption and to overcome the severest
animosity that exists within one’s self)?
And in what manner might individuals (and even Christians)
contemporarily hold and proclaim such cynical admonishment towards others,
substantially so the target of such admonishment may actually alleviate the
cynicism? What applicability does Socrates’s
teaching have (paraphrasing): “Sometimes
we build walls, rather than to keep people out, but to see who is willing to
alleviate the walls.”?
Within Chapter 27, there
is the description of the “6th” hour of the AM; understanding that an “hour” is simply an
unit of estimation of the duration of a full rotation of the Earth amidst its
axis (a day of 24 hours), there is the consideration of additional means to
measure the respective and aggregate processes throughout the Universe; for example, it may be considered that 70
heartbeats per minute is a little above the desired average; however, for the sake of simplicity, it may
be further considered that this generally equates to 4,000 heartbeats per hour
and 100,000 heartbeats per day; so,
another way of communicating the coinciding processes and cycles of the
Universe is to say an event previously occurs 8,000 heartbeats after the rising
of the Sun; is there any legitimacy
within such a description and distinction?
What lessons are to be
appropriately drawn from the description of the final moments of Jesus on the
cross before “yielding his spirit”? How
does the description within the Gospel according to Matthew compare with
description within the Gospel according to Mark, the Gospel according to Luke,
and the Gospel according to John?
Verse 56 describes 2
Marys, in addition to Jesus’s mor; and
Verses 56 – 57 describe 2 Josephs, in addition to Jesus’s far; why are there so many Marys and Josephs
within the Gospels?
Does the example of Joseph
the Arimathean pose a comparatively popular compromise amongst
spiritual/religious/Prophetic aspirants:
a materially wealth man, who has standing and connexions within the
convention that is being admonished by Prophetic leadership, yet who is also
“down” for the cause and accepted by the spiritual/religious/Prophetic
community, and who, accordingly, provides the burial for the leadership that is
martyred by the admonished convention?
Within the closing of the
Gospel according to Matthew, what does Jesus actually mean by “all authority in
Heaven and Earth,” whilst continuing to recognise the authority of Deus? Is there a Realm other than Heaven and Earth
of which Deus maintains exclusive authority?
And if otherwise, what exactly is the nature of Deus?
Also, what does Jesus mean
by, “make disciples of all nations,” “baptise,” and, “teach”? Is this appropriately understood at “surface
level,” or are there deeper instructions to be gleaned from this statement? How does one love another as one’s one self,
whilst striving to effectively subordinate another in the manner that one is
specifically accustomed (and without expecting the other to similarly attempt
to effectively subordinate one’s own self)?
--
Koran
Sura 42: Al Shura:
The Counsel
Sura 43: Zukhruf:
Gold
“Beneficent God!
“Knowing, Hearing,
Powerful God!
“Thus does Allah the
Mighty, the Wise reveal to thee, and (Allah) revealed to those before thee.
“To (Allah) belongs
whatever is in the heavens and whatever is in the earth; and (Allah) is the High, the Great.
“The heavens may almost be
rent asunder above them, while the angels celebrate the praise of their Lord
and ask forgiveness for those on earth.
Now surely Allah is Forgiving, the Merciful.
“And those who take
protectors besides (Allah)—Allah watches over them; and thou has not charge over them.
“And thus have We revealed
to thee an Arabic Quran, that thou mayest warn the mother-town and those around
it, and give warning of the day of Gathering, wherein is no doubt. A party will be in the Garden and another
party in the burning Fire.” (v1-7).
“And if Allah had pleased,
(Allah) would surely have made them a single nation, but (Allah) admits whom
(Allah) pleases to (Allah’s) mercy. And
the wrongdoers have no protector nor helper.”
(v8).
“And in whatever you
differ, the judgment thereof is with Allah.
That is Allah, my Lord; on
(Allah) I rely, and to (Allah) I turn.”
(v10).
“(Allah) has made plain to
you the religion which (Allah) enjoined upon (Noach) and which We have revealed
to thee, and which We enjoined on (Avraham) and (Moshe) and Jesus—to establish
religion and not to be divided therein.
Hard for the polytheists is that which thou callest them. Allah chooses for (Allah) whom (Allah)
pleases, and guides to (Allah) him who turns to (Allah).
“And they were not divided
until after knowledge had come to them, out of envy among themselves. And had not a word gone forth from thy Lord
for an appointed term, the matter would surely have been judged between them. And those who were made to inherit the Book
after them are surely in disquieting doubt about it.
“To this then go on
inviting, and be steadfast as thou art commanded, and follow not their low
desires, and day: I believe in what
Allah has revealed of the Book, and I am commanded to do justice between
you. Allah is our Lord and your
Lord. For us are our deeds; and for you your deeds. There is no contention between us and
you. Allah will gather us together, and
to (Allah) is the eventual coming.”
(v13-15).
“Allah is (Allah) Who
revealed the Book with (Truth), and the Balance; and what will make thee know
that perhaps the Hour is nigh.” (v17).
“Whoso desires the tilth
of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We
give him thereof; and he has no portion
in the Hereafter.” (v20).
“This it is of which Allah
gives the (benevolent) news to (Allah’s) servants, who believe and do
(benevolence). Say: I ask of you naught in return for it but love
for relatives. And whoever earns
(benevolence), We give him more of (benevolence) therein. Surely Allah is Forgiving, Grateful.” (v23).
“And (Allah) (It) is Who
accepts repentance from (Allah’s) servants and pardons evil deeds, and (Allah)
knows what you do;” (v25).
“And if Allah were to
amplify the provision for (Allah’s) servants, they would rebel in the
earth; but (Allah) sends it down by
measure, as (Allah) pleases. Surely
(Allah) is Aware, Seer of (Allah’s) servants.”
(v27).
“And whatever misfortune
befalls you, it is on account of what your hands have wrought and (Allah)
pardons much.
“And you cannot escape in
the earth, and besides Allah you have no protector nor helper.” (30-31).
“So whatever you are given
is but a provision of this world’s life, and that which Allah has is better and
more lasting for those who believe and rely on their Lord;
“And those who shun the
great sins and indecencies, and whenever they are angry they forgive;” (v36-37).
“And those who respond to
their Lord and keep up prayer, and whose affairs are decided by counsel among
themselves, and who spend out of what We have given them;
“And those who, when great
wrong afflicts them, defend themselves.
“And the recompense of
evil is punishment like it; but whoever
forgives and amends, his reward is with Allah.
Surely (Allah) loves not the wrongdoers.
“And whoever defends
himself after being oppressed, these it is against whom there is no way of
blame.
“The way of blame is only
against those who oppress men and revolt in the earth unjustly. For such there is a painful chastisement.
“And whoever is patient
and forgives—that surely is an affair of great resolution.” (v38-43).
“And he whom Allah leaves
in error, has no friend after (Allah).
And thou wilt see the iniquitous, when they see the chastisement,
saying: Is there any way of return?
“And thou wilt see them
brought before it, humbling themselves because of abasement, looking with a
faint glance. And those who believe will
say: Surely the losers are they who lose
themselves and their followers on the Resurrection day. Now surely the iniquitous are in lasting
chastisement.” (v44-45).
“But if they turn away, We
have not sent thee as a watcher over them.
Thy duty is only to deliver the message.
And surely when We make man taste mercy from Us, he rejoices
thereat; and if an evil afflicts them on
account of what their hands have sent before, then surely man is
ungrateful.” (v48).
“Allah’s is the
(Sovereignty) of the heavens and the earth.
(Allah) creates what (Allah) pleases.
(Allah) grants females to whom (Allah) pleases and grants males to whom
(Allah) pleases.
“Or (Allah) grants both
males and females, and (Allah) makes whom (Allah) pleases, barren. Surely (Allah) is Knower, Powerful.” (49-50).
“And it is not vouchsafed
to a mortal that Allah should speak to him, except by revelation or from behind
a veil, or by sending a messenger and revealing by (Allah’s) permission what
(Allah) pleases. Surely (Allah) is High,
Wise.” (v51).
“And thus did We reveal to
thee an inspired Book by Our command.
Thou knewest not what the Book was, nor what Faith was, but We made it a
light, guiding thereby whom We please of Our servants. And surely thou guidest to the right
path—“ (v52).
“Beneficent God!
“By the Book that makes
manifest!
“Surely We have made it an
Arabic Quran that you may understand.
“And it is in the Original
of the Book with Us, (Truly) elevated, full of wisdom.
“Shall We then turn away
the Reminder from you altogether because you are a prodigal people?
“And how many a prophet
did We send among the ancients!
“And no prophet came to
them but they mocked him.
“Then We destroyed those
stronger than these in prowess, and the example of the ancients has gone
before.” (v1-8).
“And when one of them is
given news of that of which he sets up a likeness for the Beneficent, his face
becomes black and he is full of rage.”
(v17).
“And they say: If the Beneficent had pleased, we should not
have worshipped them. They have no
knowledge of this; they only lie.” (v20).
There is the narrative of
Avraham.
“And of gold. And all this is naught but a provision of
this world’s life; and the Hereafter is
with thy Lord only for the dutiful.”
(v35).
There is the narrative of
Moshe.
“Wait they for aught but
the Hour, that it should come on them all of a sudden, while they perceive not?
“Friends on that day will
be foes one to another, except those who keep their duty?” (v66-67).
There is the description
of Heaven.
--
The explicit proclamation
of the ultimate authority of Allah, within the opening of Sura Al Shura, seems
to provide a stark contrast to the proclamation of Jesus at the conclusion of
the Gospel according to Matthew (both specifically referencing authority of
Heaven and Earth); what is the nature of
(some characteristics within) the apparent dissonance between these respective
proclamations? What are the similitudes
between these respective proclamations?
What are the temporal political manifestations/practises that are
respectively derived from these 2 basic proclamations? How can these proclamations be genuinely and
traditionally perceived as synonymous?
And what are some temporal political manifestations/practises (insight
and teachings) that can be increasingly applied to enhance the perception and
actuality of such synonymity?
Within the Koran there is
the emphasis upon the revelation of the Koran existing within the Arabic
language, with additional emphasis that the Koran is provided within the Arabic
language so that the Koran may be appropriately understood by the community
whose natural language is Arabic; yet
there is also the description of additional revelations being provided to
additional Prophets, perhaps also within communities that speak languages other
than Arabic; thus, is it appropriate for
such revelations to be initiated and promulgated within a language different
from Arabic? How does such a
consideration influence the manner in which the Koran is contemporarily taught,
particularly within communities whose natural language is different from
Arabic? Is the original language of
Adam, Noach, Avraham, Moshe, David, and Solomon actually Hebrew and/or
Aramaic? What guidance does this
provide?
What is the nature of the
balance of free will and Omnipotence amidst the teaching within Verse 13,
regarding turning to Allah and being chosen by Allah?
Within Verse 14, there is
the description of dissension emerging within a community only after knowledge
is provided to the community, and individuals subsequently become jealous; how does the Bhagavad Gita’s teachings,
regarding the 3 gunas of sattva, rajas, and tamas, factor within this Koranic
teaching? What are some additional
teachings, respectively within additional religious traditions, regarding the
nature of this confluence of wisdom, power, selfishness, and righteousness?
What is to be
appropriately understood by the proclamation of similitude that, “Allah is our
Lord and your Lord”? Within Islamic
perspective and belief (and additional perspective and belief), what is the
nature of that commonality amidst the apparent continuing distinction between a
Muslim and someone outside of “the Ummah”?
How does this compare with Jesus’s “sheep of another fold” and
“baptising;” with Balak’s communication
with Adonai; with the Bhagavad Gita’s
teachings regarding equanimity; and the
general approach of the Buddhas towards individuals outside of the Sangha? What is the tangible unity amidst the many
binaries?
Verse 20 seems to admonish
the pursuit of material wealth and temporal experiences; how does this compare with the teachings
regarding Heaven, and the bounties that is exist therein, which are described
within temporal/material terms?
What lessons can the
teaching of modesty and moderation, within Verse 27, provide within
contemporary economic policies and practises?
How does this moderation of provisions from Allah compare with the manna
that Adonai provides within B’midbar (the Wilderness)?
How does the teachings of
consequence, within Verses 30 – 31, compare with the Hindu and Buddhist belief
within Karma?
How is the principle of,
“meeting evil with evil,” reconciled with the practise and teachings of
forgiveness?
How does the teachings
within Verse 51, regarding the manner in which Allah is revealed to a person,
compare with the “Voice” described within the Torah? What is the nature (and perhaps,
intentionality) within the exclusivity of the identification of being a
Prophet? Does each person have the
propensity (and perhaps even the responsibility) of Prophesying?
What is revealed,
regarding the confluence of free will and Omnipotence, amidst the teaching
within Verse 20?
Amidst the description of
the competition between Moshe and Paraoh, does Paraoh’s vehemence in disproving
the existence of Adonai (Allah) actually provide evidence of Paraoh’s belief in
Adonai (Allah): that otherwise, Paraoh
might simply work to bribe and dissuade Moshe?
Within Verse 67, there is
the description of friends becoming enemies, amidst (Al Yom Qayimah (the Day of
Judgment); what does this also reveal
regarding the nature of free will and Omnipotence?
--
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.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
ૐ.
אמן .
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