שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
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Holy Scriptures Study, Week 39
Chukkat; 118.10.27
Torah
B’midbar
19:1 – 22:1
“Adonai spoke to (Moshe)
and Aaron, and told them: This is the
law of the Torah that Adonai has commanded the Israelites. Speak to the Israelites and have them bring a
completely healthy red cow, one that has never done any farm work.” (v1-2).
The sacrifice of the cow
is described.
“Those who have any
contact with a dead human being shall become ritually unclean for seven
days. They must purify themselves on the
third and seventh days by sprinkling themselves with the purification water. Anyone who does not undergo purification on
the third and seventh days will remain ritually unclean even after the seventh
day.” (v11-12).
“Any person who touches a
dead human being and dos not have himself sprinkled shall be cut of from the
community of Israel if he desecrates Adonai’s Tabernacle by entering it. Since the purification water was not
sprinkled on him, he remains unclean.”
(v13).
Rules are provided
regarding cleanliness within the tent where someone passes.
The purification process
is described.
“Anyone who sprinkles the
purification water must bathe his body and wash his clothing. If he merely touches the purification water,
however, he shall be unclean until evening.”
(v21).
“In the first month, the
entire Israelite community reached the Wilderness of Zin, and the people camped
in Kadesh. It was there that Miriam died
and was buried.” (v1).
“There was no water to
drink, and the Israelites blamed (Moshe) and Aaron.” (v2).
“Adonai spoke to (Moshe),
‘Take your miracle staff, and you and Aaron assemble the community. Speak to the rock before their eyes, and it
will gush out water. You will bring
water from the rock, so that the Israelites and their cattle can drink.” (v7-8).
“So (Moshe) took his staff
from before Adonai. Then (Moshe) and
Aaron assembled the Israelites in front of the rock.
“(Moshe) shouted, ‘You
rebels, listen to me now! Now you will
see water flow from this rock.’ With
that, (Moshe) raised his hand, and struck the rock twice with his staff. A river of water gushed out, and the
community and their cattle had plenty of water to drink.” (v9-11).
“But Adonai angrily said
to (Moshe) and Aaron, ‘I told you to speak to the rock. But neither of you trusted Me, and instead
you struck the rock in the presence of the Israelites! Therefore, you shall not lead the Israelites
into the land that I have given you.”
(v12).
“That is why the place was
called Mai Meribah, because there the Israelites disputed with Adonai, and
there (Adonai) demonstrated (Adonai’s) power and gave them water to drink.” (v13).
Moshe sends ambassadors to
Edom, requesting permission to cross through the land of Edomites; the Edomite King refuses; Moshe offers to pay for any consumed
resources; the Edomite King assembles
his army; Israelis proceed in another
direction.
“The Israelites proceeded
from Kadesh to Mount Hor.
“When they got there,
Adonai said to (Moshe) and Aaron,
“ ‘The time has come for
Aaron to die and join his ancestors. He
will not enter the land that I am giving the Israelites because you both
disobeyed (Me) at Mai Meribah.”
(v22-24).
Moshe, Aaron, and Eleazar
climb Mount Hor, and Moshe provides Eleazar with Aaron’s garments; Aaron passes, and Moshe and Eleazar return
down the mountain.
“When the Canaanite king
of Arad, who lived in the Negev, heard that the Israelites were moving along
the Atharim highway, he mobilized his army and attacked them and took some
captives.” (v1).
Israelis pray to Adonai
for help and defeat the army.
“The Israelites marched
from Kadesh toward the Sea of Reeds so as to go around the territory of
Edom. The people became impatient and
complained.
“The people spoke out
against Adonai and (Moshe): ‘Did you
take us out of Egypt to die in the desert?
We have no bread to eat and no water to drink! We hate our tasteless food.’” (v4-5).
“So Adonai punished them
and sent poisonous snakes that bit the people, and many of the Israelites
died.” (v6).
Israelis repent and Moshe
implores Adonai to remedy Israelis.
“Adonai answer (Moshe),
‘Make a metal image of a poisonous snake and mount it on a tall pole. Anyone who has been bitten can just look at
it and live.’” (v8).
Israelis continue the
migration of the camp.
“Israel sent ambassadors
to Sichon, king of the Amorites, with the following message: ‘All us to pass through your land. We promise to keep away from your field and
vineyards, and we will not drink any of your well water. We will stay on the King’s Highway until we
have passed through your territories.’”
(v21-22).
“But Sichon refused to
allow Israel to pass through his territories.
Instead, he mobilized his army and marched out to attack Israel in the
desert.
“Sichon’s army attacked
the Israelites near the town of Yahaz.”
(v23).
“Israel captured all the
Amorite cities. They settled in Heshbon
and its surrounding towns.” (v25).
“Now (Moshe) sent out
scouts to explore the town of Yaazer, and later the Israelites captured the
villages in its vicinity, driving out the Amorites who lived there.” (v32).
“From there the Israelites
marched northward toward the land of Bashan.
Og, king of Bashan, deployed his entire army at the town of Edrei to
battle the Israelites.” (v33).
“The Israelites killed Og
along with his sons and all his people, leaving no survivors, and they took
possession of his territory.” (v35).
--
Whilst the rules for
cleansing after contact with a corpse may be understood in a hygienic and
medical manner, what are is the esoteric significance of washing with water
after contact with a corpse? What is the
nature of the “uncleanliness” that must be remedied? And how is this distinguished from the
consumption of the flesh of dead animals?
Why does a person become
unclean after simply having contact with the purification water?
How do the complaints of
Israelis to Moshe compare with the unbelief of Jesus’s followers (and even his
disciples)? How does this compare with
the contemporaries of the Buddha and Muhammad (PBUH)? How might such interaction be perceived
within the context of the narrative of the Bhagavad Gita and Arjuna?
How does the copper snake
compare and contrast with the golden calf?
How does the contention
between Israelis and Amorites differ from the contention between Israelis and
Edomites?
--
Bhagavad
Gita
Chapters
5 – 6
“O Krishna, you have
recommended both the path of selfless action and sannyasa, the path of
renunciation of action. Tell me
definitely which is better.” (v1).
“Both renunciation of
action and the selfless performance of action lead to the supreme goal. But the path of action is better than
renunciation.” (v2).
“Those who have attained
perfect renunciation are free from any sense of duality; they are unaffected by likes and dislikes,
Arjuna, and are free from the bondage of self-will.
“The immature think that
knowledge and action are different, but the wise see them as the same. The person who is established in one path
will attain the rewards of both.
“The goal of knowledge and
the goal of service are the same; those
who fail to see this are blind.” (v3-5).
“Perfect renunciation is
difficult to attain without performing action.
But the wise, following the path of selfless service, quickly reach
Brahman.” (v6).
“Those who follow the path
of service, who have completely purified themselves and conquered their senses
and self-will, see the Self in all creatures and are untouched by any action
they perform.” (v7).
“Those whose consciousness
is unified abandon all attachment to the results of action and attain supreme
peace. But those whose desires are
fragmented, who are selfishly attached to the results of their work, are bound
in everything they do.” (v12).
“Those who possess this
wisdom have equal regard for all. They
see the same Self in a spiritual aspirant and an outcaste, in an elephant, a
cow, and a dog.
“Such people have mastered
life. With even mind they rest in
Brahman, who is perfect and is everywhere the same.
“They are not elated by
(benevolent) fortune nor depressed by bad.
With mind established in Brahman, they are free from delusion.
“Not dependent on any
external support, they (Realise) the joy of spiritual awareness. With consciousness unified through
meditation, they live in abiding joy.”
(v18-21).
“Pleasures conceived in
the world of the senses have a beginning and an end and give birth to misery,
Arjuna. The wise do not look for
happiness in them.
“But those who overcome
the impulses of lust and anger which arise in the body are made whole and live
in joy.
“They find their joy,
their rest, and their light completely within themselves. United with the Lord, they attain (Nirvana)
in Brahman.” (v22-24).
“Healed of their sins and
conflicts, working for the (benefit) of all beings, the holy sages attain
(Nirvana) in Brahman.
“Free from anger and
selfish desire, unified in mind, those who follow the path of yoga and
(Realise) the Self are established forever in that supreme state.
“Closing their eyes,
steadying their breathing, and focusing their attention on the center of
spiritual consciousness,
“the wise master their
senses, mind, and intellect through meditation.
Self-(Realisation) is their only goal.
Freed from selfish desire, fear, and anger, they live in freedom always.
“Knowing (Me) as the friend of all creatures, the Lord
of the universe, the end of all offerings and all spiritual disciplines, they
attain eternal peace.” (25-29).
“It is not those who lack
energy or refrain from action, but those who work without expectation of reward
who attain the goal of meditation.
Theirs is a (True) renunciation.” (v1).
“For aspirants who want to
climb the mountain of spiritual awareness, the path is selfless work; for those who have ascended to yoga the path
is stillness and peace.” (v3).
“Reshape yourself through
the power of your will; never let
yourself be degraded by self-will. The
will is the only friend of the Self, and the will is the only enemy of the
Self.
“To those who have
conquered themselves, the will is a friend.
But it is the enemy of those who have not found the Self within
them.” (v5-6).
“The supreme Reality
stands revealed in the consciousness of those who have conquered
themselves. They live in peace, alike in
cold and heat, pleasure and pain, praise and blame.” (v7).
“They are equally disposed
to family, enemies, and friends, to those who support them and those who are
hostile, to the (benevolent) and the evil alike. Because they are impartial, they rise to
great heights.” (v9).
“Select a clean spot,
neither too high nor too low, and seat yourself firmly on a cloth, a deerskin,
and kusha grass.” (v11).
Instructions for
meditation are provided.
“Arjuna, those who eat too
much or eat too little, who sleep too much or sleep too little, will not
succeed in meditation.
“But those who are
temperate in eating and sleeping, work and recreation, will come to the end of
sorrow through meditation.” (v16-17).
“In the still mind, in the
depths of meditation, the Self reveals (Itself). Beholding the Self by means of the Self, an
aspirant knows the joy and peace of complete fulfilment.” (v20).
“He desires nothing else,
and cannot be shaken by the heaviest burden of sorrow.” (v22).
“The practice of
meditation frees one from all affliction.
This is the path of yoga. Follow
it with determination and sustained enthusiasm.” (v23).
“Little by little, through
patience and repeated effort, the mind will become stilled in the Self.” (v25).
“They worship (Me) in the
hearts of all, and all their actions proceed from (Me). Wherever they may live, they abide in
(Me).” (v31).
“When a person responds to
the joys and sorrows of others as if they were his own, he has attained the
highest sate of spiritual union.” (v32).
“Meditation is superior to
severe asceticism and the path of knowledge.
It is also superior to selfless service.
May you attain the goal of meditation, Arjuna!” (v46).
--
Amidst the awareness of
the concepts of (and essential mutual exclusivity between) “free will” and
“omnipotence,” which of these phenomena is actually an “illusion”? Amidst the notion of a free will, how does an
individual come to discern what is pleasure and what is pain; and why does an individual subject one’s self
to the experience of suffering, and even to the experience of pleasure (amidst
the propensity of subsequently experiencing an absence of pleasure)? What is the absolute nature of the
individualistic phenomenon of the “ego” within an individual (and each
individual), as the deciding factor that distinguishes one individual from
another; and as the ego is distinct from
the phenomena of physical experience, Atman, and even cognition (the processes
of rationalisation that are similarly maintained by other egos)? What is the nature of the necessity, the
purpose, and the function of the ego?
Does the attainment of the
enlightened equanimity that leads to Nirvana necessitate the understanding in
which all being also attain such enlightened equanimity that leads to
Nirvana? How does an individual maintain
such an enlightened equanimity, and continue to sustain one’s existence through
the consumption of matter (within a perceivably competitive context of
additional beings, and particularly amidst the practise of procreation, and the
tendency to collect [hoard] matter in an attempt to proficiently provide for
progeny)? How does this compare with the
Genesis teaching provided by the Buddha, as well as precepts of socioeconomic
balance within Judaism, Islam, and Christianity? Is it possible to create a net balance of
benevolence; does each individual
inevitably cause a net balance of transgression; or is each individual inevitably destined to
manifest a 0 balance of benevolence and transgression, irregardless of what an
individual does?
How can the proceeding
statement be appropriate understood (explained): the concept of: “ ‘conferring freedom’ is exactly oxymoronic; freedom is other than given, freedom is
proclaimed.”? Can 1 teach freedom? Can 1 cultivate freedom within another? Can 1 inspire freedom? Does freedom actually exist amidst the
material requires (and selfishness) necessary to sustain life? What is the nature of the (and the
appropriate) balance maintained amidst this understanding and the continuation
of life (how is 1 to return to this temporal Realm)?
How can the “personal
will” be tangibly understood as the “only enemy of the Self” (perhaps as the
cause the leads an individual into adverse circumstances and experiences)?
Is there any legitimacy
within the notion of a spiritual/religious tradition establishing a religious
doctrine that is tacitly, intentionally exceedingly compassion, so as to
“intoxicate” the men from other tribes and traditions to attempt to practise
such compassion, thereby making the men increasingly (perceivably) “soft” and
subject to domination (either death through war, or enslavement through
imperialisation)?
What relevance does
loyalty have amidst the attainment of enlightened equanimity (and equal regard
for all)? Does an individual have an
intrinsic responsibility for family or for additional people who
directly/indirectly rely upon such an individual (compared to others who rely
upon others)? Hoe does caste duty exist
within this context? How are these 2
notions of loyalty and equanimity reconciled amongst Israelis (amidst the
concept of the “ger,” “stranger); within
Christianity (amidst the teaching to love 1’s enemy as 1’s self); within Islam (being reconciled with all
people); and within Buddhism (similarly
attaining enlightened equanimity)?
--
Digha
Nikaya
Sampasaniya
Suttanta
“Thus have I heard:
“At one time the Exalted
One was staying near Nalanda in the Pavarika Mango Wood.
“Now the venerable
Sariputta came to the place where the Exalted One was, and having saluted him,
took his seat respectfully at his side and said:--(Leader)! Such faith have I
in the Exalted One, that methinks there has never been, nor will there be, nor
is there now any other, whether recluse or (Brahmin), who is greater and wiser
than the Exalted One, that is to say, as regards the higher wisdom.” (v1).
“Grand and bold are the
words of thy mouth, Sariputta!” (v1).
The Buddha asks whether
Sariputta is aware of all the Arahants from previous, future, and
circumstances, or whether Sariputta is aware of the Buddha’s current
thoughts; to which Sariputta denies such
knowledge.
Sariputta explains
himself.
“(Leader)! No knowledge have I concerning the minds of
past, future and present ARahants, Awakened One. I only know, (leader), the lineage of the (Dharma).” (v2)
Sariputta describes the
Dharma as a guard and a gate around a city, and being able to generally discern
whether any comparatively large creature may penetrate the gate.
“Jus as a kin, (leader),
might have a border-city, strong in its foundations, strong in its ramparts and
towers, and with only one gate. And
there might be a warden of the gate, discreet and clever and wise, to stop all
strangers and admit only them that were known.
And he, on patrolling in his sentry-walks over the approaches all round
the city, might not so observe all the joints and crevices in the ramparts of that
city as to know where anything as small as a cat could get past. He would think: ‘Whatever bulkier creatures either enter or
leave this city, they all pass only by this gate. Only this is it, (leader), that I know the
lineage of the (Dharma).” (v2).
Sariputta describes a
previous lesson he receives from the Buddha.
“Moreover, (leader), this
too is unsurpassed: the way namely in
which the Exalted One teaches the (Dharma) concerning righteous doctrines; I mean the Four Exercises in setting up
Mindfulness, the Four Supreme Efforts, the Four Roads to Saintship, the Five
Moral Powers, the Five Forces, the Seven Branches of Enlightenment, the Aryan
Eightfold Path showing how a bhikkhu by destruction of the intoxicants may know
and (Realise) for himself, even in this life, sane and immune emancipation of
intellect and intuition, and so attain may therein abide.” (v3).
“Moreover, (leader), this
too is unsurpassable, the way namely in which the Exalted One teaches the
(Dharma) concerning our sense-experience,--how the six field of sense are subjective
and objective: sigh and visible things,
hearing and sounds, smell and odours, taste and sapid things, touch and
tangible things, mind and mental objects.”
(v4).
“Moreover, (leader), this
too is unsurpassable: the way namely in
which the Exalted One teaches the (Dharma) concerning descensions at rebirth:--
That there are four mods in descension, thus:--one descends into the mother’s
womb unknowing, abides there unknowing, departs thence unknowing. This is the first mode. Next, one descends into the mother’s womb
knowingly, but persists there and departs thence unknowing. This is the second mode. Again, one descends and persists knowing, but
departs unknowing. This is the third
mode. Again, one descends into the
mother’s womb, knowing, persists there knowing and departs thence knowing. This is the fourth mode of descension.” (v5).
“Moreover, (leader), this
too is unsurpassable, the way namely in which the Exalted One teaches the
(Dharma) concerning the modes of revealing the mind of another:” (v6).
“Moreover, (leader),
unsurpassable is the way in which the Exalted One teaches the (Dharma)
concerning degrees of discernment; that
there are four such degrees” (v7).
“Moreover, (leader),
unsurpassable is the way in which the Exalted One teaches the (Dharma)
concerning the classification of individuals:
that there are seven classes,”
(v8).
Sariputta reference
additional doctrine of the Buddha, including:
“7 factors of enlightenment;” 4
rates of progress;” conduct of
speech; ethical conduct; “4 modes of receiving instruction”; degrees of emancipation; “3 doctrines of Eternalism;” knowledge of former dwelling places; knowledge of the decease and rebirth of
creatures; “2 modes of supernatural
power;”.
“Again, (leader), if I
were asked: Why does the venerable
Sariputta thus acknowledge the superiority of one teacher, and not that of
another? Thus asked, I should say: In the presence of the Exalted One have I heard
him say and from him have received, that, whereas in times gone by and in future
times there have been, and will be other Supreme Buddhas equal to himself in
the matter of Enlightenment, yet that in one and the same world-system there
should arise two Arahants Buddhas Supreme, the one neither before nor after the
other:--that is impossible and unprecedented.
That cannot be.
“Should I, (leader),
answering my questioners thus, be stating the doctrine of the Exalted One, and
not misrepresenting him by what is not fact?
Should I be stating doctrine in conformity with the (Dharma), and would
no orthodox disputant find occasion for blame herein?
“Of a (Truth), Sariputta,
hadst thou been asked such questions and thus hads answered, thou hadst stated
my doctrine, and hadst not misrepresented me by what is not fact. Thou hast stated doctrine in conformity with
the (Dharma), and no orthodox disputant could have found occasion for blame
therein.” (v20).
--
What is the relevance
within Sariputta’s approximation of righteousness? How does the “Gate of the Dharma” compare
with the “Eruv” and kashrut amongst Israelis?
How does the “distinct” (exclusive) nature of the Sangha compare with
the “distinct” (exclusive) nature of Israelis?
How does this compare with “guarding the door of the senses”?
What may be some
deficiencies within the notion of the “Gate” (and such exclusivity)? Does the “Gate” unduly obstruct interaction
with additional sentient beings? What is
the appropriate nature within the intersection of enlightened equanimity and
the protection of the gate? Is it
possible to cultivate a strengthened personal concentration that abstains from
physically segregating, yet that behaves that magneticism and gravity,
maintaining certain influence and causing tangible distancing from adverse influences
and experiences (or is even this “magneticism” simply another form of “gated”
segregation)?
How do the specific
doctrines that Sariputta lists compare with additional “aggregate” listings of
doctrine that the Buddha provides within additional Suttas? What are some similarly-based doctrines
amongst Israelis, within Islam, Christianity, and Hinduism? What are major similarities between these
respective doctrines, and what are fundamental distinctions? Within each respective religious tradition, what
are the superceding teachings within these doctrines? What are the respective teachings for Peace,
and what are the respective teachings for war?
Within a comparative legal context, how can the respective teachings for
Peace be effectively argued, and then translated within each tradition? Amongst the aggregate doctrines of each of
these religious traditions, as well as additional religious traditions, what
are some compelling teachings regarding benevolence and compassion?
Why does the Buddha preclude
the potential of 2 Buddhas existing simultaneously within the temporal
Realm? Is such emphasis upon singularity
a consequence of a certain egotism; what
similarity does this have with monotheism, and amidst such a comparison, does
this emphasise the perception of egotism existing within the singularity? Does the teaching of the Buddha require the
potential for any follower to similarly attain the “supremacy” of Buddhahood,
in order for a religious adherent to “buy into” the doctrine of the
Buddha? How does this compare with
similar exclusivity and supremacy claims amongst Israelis, Hindus, Christians,
and Muslims? Is there any legitimacy
within the notion of the the phenomenon of the “super ego”: the perception of a “higher being” (a deity,
a celestial being, a Prophet, an ancestor, a king, a war hero, and/or
additionally) to which a group of men come to respectively submit the men’s
egos in order to emphasise the “supremacy” of the “super ego” over the exploits
of other tribes/communities? What is the
nature of such a “super ego” and the submissiveness of the personal ego to the
super ego? What are the benefits and
detriments of such; and is there any
legitimacy within this; is there an
inevitability of this (again, amidst the notion of free will and omnipotence)?
--
Gospels
Mark 11
– 13
“And when they drew near
to Jerusalem, to Bethpage and Bethany, at the Mount of Olives, he sent two of
his disciples, and said to them, ‘Go into the village opposite you, and
immediately as you enter it you will find a colt tied, on which no one has ever
sat; untie it and bring it.’” (v1-3)
“And he entered Jerusalem,
and went into the temple; and when he had looked round at everything, as it was
already late, he went out to Bethany wth the Twelve.” (v11).
“On the following day,
when they came from Bethany, he was hungry.
And seeing in the distance a fig tree in leaf, he went to see if he
could find anything on it. When he came
to it, he found nothing but leaves, for it was not the season for figs. And he said to it, ‘May no one ever eat fruit
from you again.’ And his disciples heard
it.” (v12-14).
“And they came to
Jerusalem. And he entered the temple and
began to drive out those who sold and those who bought in the temple, and he
overturned the tables of the money-changers and the seats of those who sold
pigeons; and he would not allow any one
to carry anything through the temple.”
(v15-16).
The fig tree is seen as
withered.
“Therefore I tell you,
whatever you ask in prayer, believe that you have received it, and it will be
yours. And whenever you stand praying,
forgive, if you have anything against any one;
so that your (Deus) also who is in heaven may forgive you your trespasses.” (v24-26).
Jesus’s challengers ask
about the origin of his authority, and Jesus asks about the origin of the
baptism provided by John the Baptist.
Jesus tells the parable of
the ungrateful servants who kill the son of the master.
“”And they came and said
to him, ‘Teacher, we know that you are (True), and care for no man; for you do not regard the position of men,
but (Truly) teach the way of God. Is it
lawful to pay taxes to Caesar, or not?
Should we pay them, or should we not?’
Bt knowing their hypocrisy, he said to them, ‘Why put me to the
test? Bring me a coin, and let me look
at it.’ And they brought one. And he said to them, ‘Whose likeness and
inscription is this?’ They said to him, ‘Caesar’s.’ Jesus said to them, ‘Render to Caesar the
things that are Caesar’s, and to God the things that are God’s.’ And they were amazed at him.” (v14-17).
Sadducees ask about the
woman with 7 brothers all as her husband, and her existence after life.
“Jesus said to them, ‘Is not
this why you are wrong, that you know neither the scriptures nor the power of
God? For when they rise from the dead,
they neither marry nor are given in marriage, but are like angels in heaven.” (v24-25).
“Jesus answered, ‘The
first is, ‘Hear, O Israel: The Lord our
God, the Lord is one; and you shall love
the Lord your God with all your heart, and with all your soul, and with all
your mind, and with all your strength.’
The second is this, ‘You shall love your neighbour as yourself.’ There is no other commandment greater than
these.’” (29-31).
Jesus asks how David calls
the Christ David’s son.
“And in his teaching he
said, ‘Beware of the scribes, who like to go about in long robes, and to have
salutations in the market places and the best seats in the synagogues and the
places of honor at feasts, who devour widows’ houses and for a pretense make
long prayers. They will receve the
greater condemnation.’” (v38-40).
“And he called his
disciples to him, and said to them, ‘Truly, I say to you, this poor widow has
put in more than all those who are contributing to the treasury. For they all contributed out of their
abundance; but she out of her poverty
has put everything she had, her whole living.’”
(v43-44).
Jesus describes the
eventual destruction of the Temple.
“And Jesus began to say to
them, ‘Take heed that no one leads you stray.
Many will come in my name, saying, ‘I am he!’ and they will lead many astray. And when you hear of wars and rumors of ward,
do not be alarmed; this must take place,
but the end is not yet. For nation will
rise against nation, and kingdom against kingdom; there will be earthquakes in various places,
there will be famines; this is but the
beginning of the birth-pangs.
“But take heed to
yourselves; for they will deliver you up
to councils; and you will be beaten in
synagogues; and you will stand before governors
and kings for my sake, to bear testimony before them. And the gospel must first be preached to all
nations. And when they bring you to
trial and deliver you up, do not be anxious beforehand what you are to
say; but say whatever is given you in
that hour, for it is not you who speak, but the Holy Spirit. And brother will deliver up brother to death,
and the father his child, and children will rise against parents and have them
put to death; and you will be hated by all
for my name’s sake. But he who endures
to the end will be saved.’” (v5-13).
“From the fig tree learn
its lesson: as soon as its branch
becomes tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking
place, you know that he is near, at the very gates. Truly, I say to you
--
Amidst all the
proclamations regarding who Jesus is, and the Divinity that exists within
Jesus, why do the events transpire in the manner described? And the question exists regarding Krishna,
Moshe, the Buddha, and Muhammad (PBUH), as well; what prevents a Prophet of Deus, or even
perhaps simply Deus alone, from simply manifesting Universal Peace and
prosperity (and alleviating suffering) throughout existence, rather than simply
continuing the apparent cyclical process of pleasure and pain throughout
countless generations? Why does the
illusion of pain and pleasure exist, period?
Amidst the experience of the existence of such, does this necessitate a
certain purposefulness and reason within pain and pleasure (and particularly
pain)? What would life look like without
pain? What would life look like without
pleasure? What would life look like
without any temporal necessities such as breathing, eating, and additionally? Does this form of life already exist and is
simply difficult to evidence and/or cultivate amidst such illusions and perceived
necessities? If so, what may be the
symbiosis between such a “etheReal” (or celestial) life and this temporal life?
Why does Jesus curse the
fig tree when it is other than the season for figs?
Why does Jesus arrive to
proclaim his eventual return?
Amidst Jesus’s description
of the Apocalypse, and the coming of the Age, there is the consideration: does such a proclamation influence believers
to behave in a manner that precipitates such atrocities and devastation? What relevance exists within the notion of a “respite
before the despot”: that, instead of
anticipating the emergence of an anti-Christ and war between nations, simply
learning how to establish intermediate Peace amongst nations and waiting for
the subsequent stages of Heaven on Earth to be manifest?
Amidst the historic
progression of Christianity within humanity, what are the implications
regarding the notion of many of the kings and governors actually being
Christians, as well? What social and spiritual
dynamic does this establish amongst Christians, and amongst additional
religious traditions? How is the nature
of “Prophetic Voice” affected by conventional success?
How do Jesus’s
proclamations compare with the teachings of the Buddha regarding the propensity
of members of the Sangha to also become Tathagatas and Buddhas? How does this balance with the blessing and
the curse, provided by Moshe; as well as
the description of Al Yom Qayimah (the Day of Judgment), within the Koran? How do these teachings (and particularly Jesus’s
description of the interaction between his disciples and authorities) compare
with the Bhagavad Gita’s instructions for both adhering to conventional
constructs of genealogically determined castes, and with the simultaneous
instructions for leading a spiritual, meditative life of alTruism and
equanimity?
What relevance exists
within the notion of the Holy Spirit being the cause of all words, irregardless
of the circumstances?
What is the nature of the
apparent irony of Jesus specifically referencing the ability to tell the season
by the fig tree, soon after Jesus attempts to reap from a fig out of season?
How is the notion of “this
generation” to be appropriately understood, within the reference that Jesus makes
(regarding all Jesus’s Prophesies coming to pass before the end of that
generation, with that generation presumably existing a hundred generations ago,
or so? Is Jesus making a statement
regarding perhaps the nature of a “transtemporal” generation, existing beyond
the understood confines of the lifecycles of humanity? Are there sentient beings of Jesus’s
generation who continue to exist within this temporal Realm? Do all of these events indeed actually
already take place? Or how else might
this be explained?
--
Koran
Sura 53: Al Najm,
The Star
Sura
54: Al Qamar, The Moon
“By the star when it sets!
“Your companion errs not,
nor does he deviate.
“Nor does he speak out of
desire.
“It is naught but
revelation that is revealed—
“One Mighty in Power has
taught him,
“The Lord of
Strength. So he attained to perfection,
“And he is in the highest
part of the horizon.
“Then he drew near, drew
nearer yet,
“So he was the measure of
two bows or closer still.
“So (Allah) revealed to
(Allah’s) servant what (Allah) revealed.
“The heart was not (unTrue)
in seeing what he saw.
“Do you then dispute with
him as to what he saw?” (v1-12).
“And certainly he saw
(Allah) in another descent.
“At the farthest
lote-tree.
“Near it is the Garden of
Abode.
“When that which covers
covered the lote-tree.
“The eye turned not aside,
nor did it exceed the limit.
“Certainly he saw of the greatest
signs of his Lord.” (v13-18).
“And how many angels are
in the heavens, whose intercession avails naught except after Allah gives
permission to whom (Allah) pleases and chooses.” (v26).
“Surely those who believe
not in the Hereafter name the angels with female names.” (v27).
“So shun him who turns his
back upon Our Reminder, and desires nothing but this world’s life.
“That is their goal of
knowledge. Surely thy Lord knows best
him who strays from (Allah’s) path and (Allah) knows best him who goes aright.
“And Allah’s is whatever
is in the heavens and whatever is in the earth, that (Allah) may reward those
who do evil for that which they do, and reward those who do (benevolence) with
(benevolence).
“Those who avoid the great
sins and the indecencies, but the passing idea—surely thy Lord is Liberal in
Forgiving. (Allah) knows you best when
(Allah) brings you forth from the earth and when you are embryos in the wombs
of your mothers; so ascribe not purity
to yourselves. (Allah) knows him best who
guards against evil.” (v29-32).
“That no bearer of burden
bears another’s burden:
“And that man can have
nothing but what he strives for:
“And that his striving
will soon be seen.
“Then he will be rewarded
for it with the fullest reward:
“And that to thy Lord is
the goal:
“And that (Allah) it is
Who makes men laugh and makes them weep:
“And that (Allah) it is Who
causes death and gives life:” (v38-44).
“And that (Allah) creates
pairs, the male and the female:
“From the small life-germ
when it is adapted:” (v45-46).
“The hour drew nigh and
the moon was rent asunder.
“And if they see a sign,
they turn away and say: Strong
enchantment!
“And they deny and follow
their low desires; and every affair is
settled.
“And certainly narratives
have come to them, which should deter—
“Consummate wisdom—but warnings
avail not;” (v1-5).
“So turn away from
them. On the say when the Inviter
invites them to a hard task—“ (v6).
There is the reference to
Noach.
“And certainly We have
made the Quran easy to remember, but is there any one who will mind?” (v17).
There is reference to Ad,
Thamud, Lot, and Paraoh.
“Surely We have created
everything according to a measure.
“And Our command is but
once, as the twinkling of an eye.”
(v49-50).
--
What is the propensity of
exactly following the Sunna of Muhammad (PBUH), and proclaiming direct
communication and connexion with Allah, without being considered an
apostate? What is the nature of the
intrinsic gap between being following the Sunna and following the Prophet
Muhammad (PBUH)? Amidst the apparent
paradox of being a proficient Muslim because of being unable to equal the
righteousness of Muhammad (PBUH), what is the propensity of unduly influencing
the beliefs, thoughts, words, and actions, of believers who are insufficient in
equalling the Prophet Muhammad (PBUH) (and thus, must presumably require
additional guidance)? Within Islam, does
each individual have a direct connexion with Allah? And if so, is there any limitation to that
direct connexion with Allah? And if such
direct connexion is unlimited, does this mean that each individual has the
propensity of attaining the righteousness of Muhammad (PBUH)? And further, does adhering to the Sunna of
Prophet Muhammad similarly involve severely challenging the precepts of the
conventional authority of one’s contemporary social construct?
Is the opening of Sura Al
Najm referencing an actual temporal experience of Muhammad (PBUH); and if so, how does this experience compare
with that of Arjuna and Sri Krishna, with Moshe at the burning bush, with Jesus
after he is baptised, and with Buddha as he approaches the Bodhi tree?
What applicability does “Liberalness
in Forgiving” having towards all individuals, regarding us forgiving each
other? How does this compare with Jesus’s
teaching regarding a person being forgiven by Deus in that same manner that a
person forgives others?
What are the different
methodologies through which a religious traditions is passed from generation to
generation (from teacher to student;
through study of Holy Scriptures;
through inspiration; through
narratives; through rituals; and additionally)? How are these different methodologies
practised within different religious traditions, particularly Judaism,
Hinduism, Buddhism, Christianity, and Islam?
What are some advantages and challenges with each of these
methodologies? If a person (within
contemporary circumstances) receives ministering and is instructed to proclaim
a new, specific religious doctrine, what may be some appropriate means through
which such an individual does this?
Might this notion of an individual teaching a new, specific religious
doctrine be simply perceived as each person exactly teaching the “new” religious
doctrine that each individual respectively, traditionally practises simply
through being the example of that religious doctrine and behaviour?
--
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.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
.
..
...
ૐ.
אמן .
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