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 40
Balak; 118.11.4
Torah
B’midbar
22:2 – 25:9
“When Balak son of Tzippor
heard how Israel had defeated the Amorites, he was terrified of the great
victory won by the Israelite soldiers.”
(v2-3).
“Balak son of Tzippor,
king of Moab, sent messengers to Balaam son of Beor, who lived in Pethor near
the Euphrates River.” (v4-5).
Balak asks Balaam to come
and curse Israel.
“Balaam replied, ‘Spend
the night here, and when Adonai speaks to me, I will be able to give you an
answer.’
“So the Moabite leaders
stayed with Balaam.
“That night Adonai
appeared to Balaam and asked, ‘Who are these men, and what do they want from
you?’
“Balaam replied to Adonai,
‘Balak son of Tzippor, king of Moab, has sent them to me with this
message: ‘A mighty nation that covers
the face of the earth has come here from Egypt.
Come and curse them for me. If
you do, I will be able to defeat them and drive them away.’ ’
“Adonai warned Balaam, ‘Do
not go with Balak’s messengers. Do not
curse the nation, because I have blessed them.’” (v8-12).
“In the morning, when
Balaam got up he said to the leaders, ‘Go back home! Adonai will not allow me to go with
you.’” (v13).
“So Balak sent another
delegation, this time with many more important leaders.” (v15).
“But Balaam replied to
Balak’s servants and said, ‘Even if Balak gave me his whole palace full of gold
and silver, I am powerless to do anything against the wishes of Adonai. But stay here overnight, and then I will know
what Adonai wants me to do.’” (v18-19).
“That night, Adonai
appeared to Balaam and said to him, ‘Since the leaders have come for you, go
with them. But be sure to do only what I
tell you to do.’” (v20).
“Adonai was angry because
Balaam was so eager to go with them. An
angel of Adonai stood in the middle of the road to stop Balaam, who was riding
his donkey. When the donkey saw Adonai’s
angel standing in the road with a sword in his hand, it ran from the road into
the field. Balaam beat the donkey to get
it back on the road.” (v22-23).
The angel appears on 2
additional occasions, and the female donkey responds similarly.
“When this happened Adonai
gave the donkey the power of speech, and it asked Balaam, ‘What did I do to
you, to make you beat me three times?’
“Balaam shouted, ‘You made
me look like a fool. If I had a sword, I
would kill you!’
“The donkey answered
Balaam, ‘But I am the same donkey that you always ride. Have I ever done this to you before?’ And Balaam answered, ‘No!’
“Now Adonai gave Balaam
the power to see, and he saw the angel with a sword in his hand standing in the
road. Balaam kneeled and bowed
down.” (v28-31).
“Balaam said to Adonai’s
angel, ‘I was wrong! I didn’t know that
you were standing on the road to stop me.
If you are angry with me, I will return home.’
“Adonai’s angel said to
Balaam, ‘I want you to go with the leaders. But say only exactly what I tell
you.’” (v34-35).
Balak sacrifices animals
and feeds Balaam.
“Balaam said to Balak,
‘Build seven altars here, and bring me seven bulls and seven rams.” (v1).
Balaam makes the offering
to Adonai, and proclaims his message.
“This was Balaam’s
prophecy:
“ ‘Balak, king of Moab,
has brought me from Aram, from the hills of the east, and told me to come and
curse (Yaakov) and bring divine anger against Israel. But how can I curse if Adonai will not all me
to curse? How can I curse if Adonai is
not angry? From mountaintops I see this
nation, and watch them from the heights.
It is a nation at peace, far away from other nations. (Yaakov) is numerous like the dust; who can count his people? Who can count the Children of Israel? When I die a righteous death, let my death be
like theirs!’” (v7-10).
Balak is angered by the
blessing.
“Balaam interrupted and
said, ‘Didn’t I warn you that I must be very careful to say only what Adonai
tells me?’” (v12).
Balak attempts again to
have Balaam curse Israel.
“Balaam prophesied,
“ ‘Balak son of Tzippor,
rise, and pay attention to my words.
Adonai is not human and (Adonai) does not lie. Adonai is not mortal and dos not change
(Adonai’s) mind. (Adonai) speaks and
does it. What (Adonai) says, (Adonai)
fulfils. I have been given a command to
bless, and I cannot reverse it. Adonai
does not see evil in (Yaakov), and (Adonai) sees no misery in Israel. Adonai is with them, they have (Adonai’s)
admiration. Adonai brought them out of
Egypt. (Adonai) supports them with
(Adonai’s) strength. No curse can harm
(Yaakov), and no sorcery can overpower Israel.
Adonai has performed wonders for Israel.
It is a nation as powerful as the king of beasts, majestic like a
lion. It does not rest until it defeats
the enemy and wins the victory.’” (v18-24).
Balak attempts on a 3rd
occasion.
“Then Balaam clearly saw
the tribes of Israel living in peace.
Adonai’s spirit enveloped him.
And he began to prophecy:
“ ‘These are the words of
Balaam son of Beor, the words of a man with a clear vision. The words of a man who listens to Adonai, who
sees a vision of the Almighty and falls into a trance with open eyes. (Yaakov), how beautiful are your tents; Israel, your tabernacles are very
peaceful. They stretch out like palm
trees in gardens by the river, like aloe trees planted by Adonai, like cedars
near the water. Israel’s water shall
overflow, and their crops shall have abundant water. When their kingdom is established, their king
will be mightier than King Agag. With
power Adonai brought them out of Egypt, they are (Adonai’s) strength. They will defeat many enemy nations, crushing
their fortresses and wounding them with arrows.
Israel crouches like a mighty lion, who will dare challenge him? Those who bless you will be blessed, and
those who curse you will be cursed.’”
(v2-9).
Balak becomes enraged and
Balaam Prophecies the destruction of Balak and additional tribes; and then Balaam departs.
“When Israel was camped in
Shittim, some of the young men became involved with Moabite girls.
“The girls invited the
boys to sacrifice and to worship the Moabite idols.” (v1-2).
“Adonai said to (Moshe),
‘Take the leaders who are responsible for this behaviour and have the idolaters
publicly executed before Adonai. Then I
will not be angry with Israel.’” (v4).
The leaders of Israel
hesitate.
Phinechas spears an
Israeli man with a Midianite woman.
--
Is there any significance
between the similarities between the name of Balak’s far, Tzippor, and Moshe’s
wife, Tzipporah? Might this be
perceived as a transtemporal interaction between the children of Tzipporah and
Moshe and the additional children of Israel?
Does the adverse anecdotes regarding Midianites and Moabites (towards
the end of this Parashah) have any connexion with this, as well?
Traditionally within
Judaism, Balaam is perceived as a greedy villain, because he attempts to curse
Israel; however, Balaam winds up
blessing Israel on 3 occasions, before he is killed (within a subsequent
Parashah); why does Balaam receive such
difficult criticism? How does Balaam’s
adherence to his lifestyle (and livelihood) as a “diviner” compare with the
contemporary practises of that day, and even the mitzvoth of the Kohanim within
Israel?
What is the nature of the
relationship between Balaam and Adonai?
And how does this compare with the spiritual capabilities of Sannyasa
(with the Bhagavad Gita), the Priests of Paraoh, the contemporaries of the
Buddha, and the contemporaries of Jesus?
Why does Adonai tell Balaam to go to Balak, and then hinder Balaam?
In speaking to the angel,
is Balaam speaking to Adonai, or simply to the angel?
Amidst the championing of
Phinechas’ spearing of the Israeli man and Midianite woman, is there any
additional responses that are increasingly appropriate? What is the relevance of forgiveness and
atonement within this context? How does
the historic and contemporary aversion towards the death penalty factor into
the lesson of Phinechas?
--
Bhagavad
Gita
Chapters
7 – 8
“With your mind intent on
(Me), Arjuna, discipline yourself with the practice of yoga. Depend on (Me) completely. Listen, and I will dispel all your
doubts; you will come to know (Me) fully
and be united with (Me).
“I will give you both
jnana and vijnana. When both of these
are (Realised), there is nothing more you need to know.” (v1-2).
“Earth, water, fire, air,
akasha, mind, intellect, and ego—these are the eight divisions of (My)
prakriti.
“But beyond this I have
another, higher nature, Arjuna; it
supports the whole universe and is the source of life in all beings.” (v4-5).
“There is nothing that
exists separate from (Me), Arjuna. The
entire universe is suspended from (Me) as (My) necklace of jewels.” (v7).
“My eternal seed, Arjuna,
is to be found in every creature. I am
the power of discrimination in those who are intelligent, and the glory of the
noble.” (v10).
“In those who are strong,
I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in
harmony with the purpose of life.”
(v11).
“The states of sattva,
rajas, and tamas come from (Me), but I am not in them.” (v12).
“(Benevolent) people come
to worship (Me) for different reasons.
Some come to the spiritual life because of suffering, some in order to
understand life; some come through a desire
to achieve life’s purpose, and some come who are men and women of wisdom.
“Unwavering in devotion,
always united with (Me), the man or woman of wisdom surpasses all the
others. To them I am the dearest
beloved, and they are very dear to (Me).
“All those who follow the spiritual
path are blessed. But the wise who are
always established in union, for whom there is no higher goal than (Me), may be
regarded as (My) very Self.” (v16-18).
“When a person is devoted
to something with complete faith, I unify his faith in that.
“Then, when his faith is
completely unified, he gains the object of his devotion. In this way, every desire is fulfilled by
(Me).” (v21-22).
“Delusion arises from the
duality of attraction and aversion, Arjuna;
every creature is deluded by these from birth.
“But those who have freed
themselves from all wrongdoing are firmly established in worship of (Me). Their actions are pure, and they are free
from the delusion caused by the pairs of opposites.” (v27-28).
“O Krishna, what is
Brahman, and what is the nature of action?
What is the adhyatma, the adhibhuta, the adhidaiva?
“What is the adhiyajna,
the supreme sacrifice, and how is it to be offered? How are the self-controlled untied with you
at the time of death?” (v1-2).
“My highest nature, the
imperishable Brahman, gives every creature its existence and lives in every
creature as the adhyatma. My action is
creation and the bringing forth of creatures.
“The adhibhuta is the
perishable body; the adhidaiva is
Purusha, eternal spirit. The adhiyajna,
the supreme sacrifice, is made to (Me) as the Lord within you.” (v3-4).
“Those who remember (Me)
at the time of death will come to (Me).
“Do not doubt this. Whatever occupies the mind at the time of
death determines the destination of the dying;
always they will tend toward that state of being.
“Therefore, remember (Me)
at all times and fight on. With your
heart and mind intent on (Me), you will surely come to (Me).
“When you make your mind
one-pointed through regular practice of meditation, you will find the supreme
glory of the Lord.” (v5-8).
“Remembering (Me) at the
time of death, close down the doors of the senses and place the mind in the
heart. Then, while absorbed in
meditation, focus all energy upwards to the head.
“Repeating in this state
the divine Name, the syllable Om that represents the changeless Brahman, you
will go forth from the body and attain the supreme goal.” (v12-13).
“I am easily attained by
the person who always remembers (Me) and is attached to nothing else.
“Such a person is a (True)
yogi, Arjuna. Great souls make their
lives perfect and discover (Me); they
are freed from mortality and the suffering of this separate existence.
“Every creature in the
universe is subject to rebirth, Arjuna, except the one who is united with Me.” (v14-16).
“There is merit in
studying the scriptures, in selfless service, austerity, and giving, but the
practice of meditation carries you beyond all these to the supreme abode of the
highest Lord.” (v28).
--
What is the nature of a
“unified” Faith, amidst all the apparent temporal necessities that are required
to sustain life? Does “unification of
Faith” essential translate to “transcendence from life”?
What is the purpose and
significance regarding the guidance for preparation for death? Is there any significance of these teachings
being placed within the middle of the Bhagavad Gita? How does this influence the context and the
effective message within the teachings?
How does the instruction
and practice of the syllable, “Om,” compare with the traditional practises
regarding the “unpronounced” Name (Hashem) amongst Israel, “YHWH”? And how does this compare with the
utilisation of, “Allah,” within Islam?
Amidst the notion of one
transcending rebirth and reaching a level of substantial equanimity, does this
subsequently mean that all beings similarly attain this same level of
transcendence beyond rebirth? With such
an understanding (and within such an existence), what is the actual nature of
life? Is the experience of suffering of
others simply a façade, and one’s own suffering simply an entrenchment within
life?
--
Digha
Nikaya
Pasadika
Suttanta
“Thus have I heard. The Exalted One was at one time sojourning
among the Sakyans, at the technical college in the Mango Grove of the Sakyan
family named The Archers. Now at that
time Nathaputta the Nigantha had just died at Pava. And at his death the Niganthas became
disunited and divided into two parties, in mutual strife and conflict,
quarrelling and wounding each other with wordy weapons;--Thou dost not
understand this doctrine and discipline;
but I do understand it.” (v1).
“Now Cunda the Novice,
having passed the rainy season at Pava, came to see the venerable Ananda at
Samagama, and coming, saluted him and sat down beside him.” (v2).
Cunda references the
dissonance amongst Nathaputta’s disciples.
“Then said the venerable
Ananda to Cunda the Novice: Friend
Cunda, this is a worthy subject to bring before the Exalted One. Let’s go to him, and tell him about it.” (v2).
“Here, Cunda, we have a
teacher who was not supremely enlightened, and a doctrine badly set forth,
badly imparted, ineffectual to guide, not conducing to peace, imparted by one
who was not supremely enlightened. In
such a doctrine, moreover, the disciple dos not come to master the lesser
corollaries that follow from the larger doctrine, nor to acquire correct
conduct, nor to walk according to the precepts, but is perpetually evading that
doctrine.” (v4).
The Buddha admonishes
those who encourage disciples to pursue the woeful guidance of an errant
teacher.
“But consider, Cunda,
where the teacher is supremely enlightened, and the doctrine well set forth,
well imparted, effectual for guidance, conducive to peace, imparted by one
supremely enlightened, but where the disciple in that norm has not mastered the
lesser corollaries flowing on the larger doctrine, nor learnt to practise
correct conduct, nor walks according to the precepts, but perpetually evades
that doctrine.” (v6).
The Buddha supports a
critic’s championing of such a teacher and criticism towards the disciple.
“But consider, Cunda,
where the teacher is supremely enlightened, the doctrine well set forth…and
where the disciple has mastered it…and perpetually conforms to it. To him one might say:--Thou, friend, has been
successful in teacher and in opportunity…and thou dost perpetually conform to
thy doctrine. By these words, Cunda,
teacher and doctrine and disciple are all three deemed praiseworthy.” (v7).
“But consider, Cunda,
where a teacher hath arisen in the world, Arahant, supremely enlightened; where a doctrine hath been well set forth,
well imparted, effectual for guidance, conducive to peace, imparted by one who
is supremely enlightened; but where his
disciples have not become proficient in the (benevolent) (Dharma), nor has the
full scope of the higher life become manifest to them, evident, with all the
stages in it coordinated, nor has it been made a thing of saving grace for
them, well proclaimed among men, when their teacher pass away.” (v8).
The Buddha describes an
enlightened teacher with proficient students who are settled upon the passing
of the teacher.
“If a religious system be
placed in these circumstances, Cunda, and there be none to take the lead who is
a senior brother, experienced, of long standing in the order, of ripe age,
arrived at years of discretion, then is that system by this circumstance
imperfect. But if there is such an one,
then is that system by this circumstance made perfect.” (v10).
The Buddha describes the
preference for a Sangha with a dynamic array of disciples and laypeople at
varying levels of proficiency.
“In so far, Cunda, as the
holy life is furnished with these circumstances:--to wit, with such a leading
elder, and with such senior bhikkus, but if there be no bhikkus of middle age
or standing who are disciples, then is the holy life by this circumstance made
imperfect. Or if it lack in certain
other respects, it is to that extent imperfect, for instance, if there be no
novices who are disciples, or senior Sisters who are disciples, or Sisters of
middle standing who are disciples, or Sister novices who are disciples, or if
there be no laymen who are disciples, householders of the white robe, holy
livers, or if there be none among those laymen who are wealthy, or if the system
be not successful, prosperous, widespread and popular in its full extent, well
proclaimed among men, or if the system be all this but have not attained the
foremost place in public fame and support:--by any one such circumstance the
system is rendered imperfect.” (v12).
The Buddha proclaims his
leadership, his Dharma, and his Sangha.
“Uddaka the son of Rama,
Cunda, used to say: Seeing he seeth
not. And on seeing what does one not
see?” (v16).
“Now were one to wish to
use rightly that phrase, Seeing he does not see, it is thus that he should
say: Seeing he seeth not. But what is it that seeing he does not
see? A religion that is in every way
successful, in every respect complete, neither defective nor redundant, well
set forth in all its full extent:--this is what he sees.” (v16).
The Buddha proclaims
certain doctrine.
“They are these:--The Four
Onsets of Mindfulness, the Four Supreme Efforts, the Four Paths to Efficacy,
the Five Powers, the Five Forces, the Seven Factors of Enlightenment, the
Ariyan Eightfold Path.” (v17).
The Buddha explains to
Cunda how to correct additional disciples and people in practising discourse.
“You, Cunda, thus met
together in concord and in courtesy, suppose that a co-religionist expresses an
opinion before the Chapter. Then if you
judge that this honourable member has laid hold of the meaning wrongly, or is
proposing a wrong form of words, ye are neither to approve of, nor to blame
him. Unapproving, unblaming, ye are to
address him thus:--Of this meaning, brother, either this is the phraseology or
that: which fits better?” (v18).
“A new doctrine, Cunda, do
I teach for subduing the mental intoxicants that are generated even in this
present life. I teach not a doctrine for
the extirpating of intoxicants in the future life only, but one for subduing
them now and also for extirpating them in the after-life.” (v22).
The Buddha teaches further
discipline for the Sangha.
The Buddha teaches the
doctrine of the 4 Jhanas.
The Buddha describes “9
incapabilities” of the disciple who adheres to the Dharma.
The Buddha describes
characteristics of the Tathagata.
The Buddha teaches the
4-Fold Noble Truth.
--
What are the
characteristics of a proficient teacher?
How does a proficient teacher decide the appropriate balance between structured
doctrine and extemporaneous learning?
How does a proficient teacher share lessons amongst disciples with
varying skills? How are the most salient
lessons for a certain occasion appropriately determined?
How does the principle of
equanimity balanced with the Buddha’s teaching regarding hierarchy and
seniority? How does this compare with
the structure hierarchy within Israel, and the Umma within Islam? How does this compare with Jesus’s teachings
regarding the first being last?
Amidst the notion of
equanimity, and the coinciding merit that exists within each being, what
equalising merit may be found amongst those members of the Sangha that may
previously be considered less meritorious?
How do the distinct proficiencies of each member contribute to the
aggregate balance of the Sangha?
--
Gospels
Mark 14
– 16
“It was now two days
before the Passover and the feast of Unleavened Bread. And the chief preists and the scribes were
seeking how to arrest him by stealth, and kill him; for they said, ‘Not during the feast, lest
there be a tumult of people.’” (v1-2).
A woman anoints Jesus’s
head with oil.
“And (Truly), I say to
you, wherever the gospel is preached in the whole world, what she has done will
be told in memory of her.” (v9).
“Then Judas Iscariot, who
was one of the twelve, went to the chief priests in order to betray him to
them. And when they heard it they were
glad, and promised to give him money.
And he sought an opportunity to betray him.” (v10-11).
Jesus has his disciples
prepare the Pesach Seder.
“And when it was evening
he came with the twelve. And as they
were at table eating, Jesus said, ‘Truly, I say to you, one of you will betray
me, one who is eating with me.’” (v17-18).
“And as they were eating,
he took bread, and blessed, and broke it, and gave it to them, and said,
‘Take; this is my body.’ And he took a up, and when he had given
thanks he gave it to them, and they all drank of it. And he said to them, ‘This is my blood of the
covenant, which is poured out for many.
Truly, I say to you, I shall not drink again of the fruit of the vine
until that day when I drink it new in the (Sovereignty) of God.’” (v22-25).
Jesus proclaims the
eventual fleeing of his disciples; Peter
protests; Jesus mentions the cock
crowing twice, and Peter denying Jesus on 3 occasions.
“And they went to a place
which was called Gethsemane; and he said
to his disciples, ‘Sit here, while I pray.’”
(v32).
Jesus asks for the
tribulation to pass; and his disciples
are asleep when he returns on 3 occasions.
“And immediately, while he
was still speaking, Judas came, one of the twelve, and with him a crowd with
swords and clubs, from the chief priests and the scribes and the elders.” (v43).
Judas betrays Jesus with a
kiss.
“And they led Jesus to the
high priest; and all the chief priests
and the elders and the scribes were assembled.”
(v53).
The leaders put Jesus on
trial, and false witnesses testify.
“And the high priest stood
up in the midst, and asked Jesus, ‘Have you no answer to make? What is it that these men testify against
you?’ But he was silent and made no
answer. Again the high priest asked him,
‘Are you the Christ, the Son of the Blessed?’
And Jesus said, ‘I am; and you
will see the Son of man seated at the right hand of Power, and coming with the
clouds of heaven.’ And the high priest
tore his garments, and said, ‘Why do we still need witnesses? You have heard his blasphemy. What is your decision?’ And they all condemned him as deserving
death.” (v60-64).
Peter denies Jesus on 3
occasions and the cock crows.
“And as soon as it was
morning the chief priests, with the elders and scribes, and the whole council
held a consultation; and they bound
Jesus and led him away and delivered him to Pilate.” (v1).
Pilate questions Jesus.
Pilate offers to release
Jesus, and the crowd demands his crucifixion.
“And they compelled a
passer-by, Simon of Cyrene, who was coming in from the country, the father of
Alexander and Rufus, to carry his cross.”
(v21).
Jesus is crucified.
“And when the sixth hour
had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud
voice, ‘Eloi, Eloi, lama sabach-thani?’ which means, ‘My God, my God, why hast
(Thou) forsaken me?’” (v33-34).
Joseph of Arimathea takes
Jesus’s body for burial.
“And when (Shabbat) was
past, Mary Magdalene, and Mary the mother of James, and Salome, bough spices,
so that they might go and anoint him.”
(v1).
The women witness the
angel in the tomb.
Jesus appears to his
disciples.
“And he said to them, ‘Go
into all the world and preach the gospel to the whole creation. He who believes and is baptized will be
saved; but he who does not believe will
be condemned.” (v15-16).
“So then the (Leader)
Jesus, after he had spoken to them, was taken up into heaven, and sat down at
the right hand of God. And they went
forth and preached everywhere, while the (Leader) worked with them and
confirmed the message by the signs that attended it. Amen.”
(v19-20).
--
Amidst Jesus’s
proclamation of his betrayal and demise, there is the consideration: is it possible to have such benevolent and
compassionate teachings as, “Love thy enemy,” without having the coinciding
betrayal and crucifixion? How do the
respective examples of Avraham, Moshe, the Buddha, and Muhammad (PBUH) compare
with this?
How do Jesus’s final words
compare with the instructions from the Bhagavad Gita? How does this compare with the teachings that
the Buddha provides? And how does this
compare with additional, respective examples of Moshe, Avraham, Muhammad
(PBUH), and additionally?
--
Koran
Sura 55: Al Rahman
The Beneficent
Sura
56: Al Waqiah The Event
“The Beneficent
“Taught the Quran.
“(Allah) created man,
“Taught him expression.
“The sun and the moon
follow a reckoning,
“And the herbs and the
trees adore (Allah).
“And the heaven, (Allah)
raised it high, and (Allah) set up the measure,
“That you may not exceed
the measure,
“And keep up the balance
with equity, nor fall short in the measure.
“And the earth, (Allah)
has set it for (Allah’s) creatures;
“Therein is fruit and
palms having sheathed clusters,
“And the grain with its
husk and fragrance.
“Which then of the
bounties of your Lord will you deny?”
(v1-13).
“(Allah) created man from
dry clay like earthen vessels,
“And (Allah) created the
jinn of a flame of fire.
“Which then of the
bounties of your Lord will you deny?”
(v14-16).
The creation of
orientations and oceans is described.
“All those in the heavens and
the earth ask of (Allah). Every moment
(Allah) is in a state of glory.
“Which then of the
bounties of your Lord will you deny?”
(v29-30).
“Soon shall We apply
Ourselves to you, O you two armies.
“Which then of the
bounties of your Lord will you deny?
“O assembly of jinn and
men, if you are able to pass through the regions of the heavens and the earth,
then pass through. You cannot pass
through but with authority.
“Which then of the
bounties of your Lord will you deny?”
(v31-34).
There is the description
of 2 gardens and 2 additional gardens.
“Pure ones confined to
pavilions.
“Which then of the
bounties of your Lord will you deny?
“Before them man has not
touched them, nor jinni.
“Which then of the
bounties of your Lord will you deny?”
(v72-75).
“Blessed be the name of
thy Lord, the Lord of Glory and Honour!”
(v78).
“When the Event comes to
pass—
“There is no belying its
coming to pass—
“Abasing some, exalting
others—
“When the earth is shaken
with severe shaking,
“And the mountains are
crumbled to pieces,
“So they are as scattered
dust,
“And you are three sorts.
“So those on the
right-hand; how happy are those on the
right-hand!
“And those on the
left; how wretched are those on the
left!
“And the foremost are the
foremost—
“These are drawn nigh to Allah.” (v1-11).
“In Gardens of bliss.
“A multitude from among
the first.
“And a few from among
those of later times,
“On thrones inwrought,
“Reclining on them, facing
each other.
“Round about them will go
youths never altering in age,
“With goblets and ewers,
and a cup of pure drink—
“They are not affected
with headache thereby, nor are they intoxicated,
“And fruits that they
choose,
“And flesh of fowl that
they desire,
“And pure, beautiful ones,
“Like hidden pearls.
“A reward for what they
did.
“They hear therein no vain
or sinful talk—
“But only the saying,
Peace! Peace!” (v12-26).
There is the description
of the respective conditions of those on the right hand and those on the left
hand.
“So glorify the name of
thy Lord, the Incomparably Great.
“But nay, I swear by
revelation of portions of the Quran!—
“And it is a great oath
indeed, if you knew—
“Surely it is a bounteous
Quran,
“In a book that is
protected,
“Which none touches save
the purified ones.
“A revelation from the
Lord of the worlds.” (v74-80).
“Is it this announcement
that you disdain?
“And make your denial your
means of subsistence.
“Why is it not then that
when it comes up to the throat,
“And you at that time look
on—
“And We are nearer to it
than you, but you see not—
“Why then, if you are not
held under authority,
“Do you not send it back,
if you are (Truthful)?
“Then if he is one of
those drawn nigh to Allah.
“Then happiness and bounty
and a Garden of bliss.” (v81-89).
“So glorify the name of
thy Lord, the Incomparably Great.”
(v96).
--
What is the
intentionality, the significance, and the influence of the repetitive phrase
within Sura Al Rahman?
Amidst the promise of the
gardens of Heaven, and the companions to be had within Paradise, what influence
does this have within a believer’s temporal behaviour? Does this influence a believer’s temporal
ambitions and pursuits? Does this have a
cognisant or subliminal influence through the unconscious dreams of believers?
What is the metaphysical
lesson to be intrinsically gleaned from the notion that people are frequently
born with both a right hand and a left hand?
Do both of these qualities intrinsically exist within each person? How can a “Universal” metaphor be utilised without
being susceptible to being applied to all individuals (righteous and
perceivably unrighteous)?
--
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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