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Holy Scriptures Study, Week 50 Ki
Tavo; 119.1.3
Torah
Devarim 26:1 – 29:8
“When you enter the Promised Land that Adonai is
giving you as an inheritance, and you are living there, you must gather the
first crops of your harvest in a basket, and you must bring the first and best
of your crops to the sanctuary where Adonai has chosen to be worshipped.” (v1-2).
“Then you shall make the following declaration
before Adonai:
“ ‘My ancestor was a wandering Aramean. He went down to Egypt with a small number of
people and lived there as a foreigner, and it was there that my ancestors
became a great, powerful, and numerous nation.
The Egyptians were cruel to us, making us suffer, and they forced us
into slavery. So we cried out for help,
and Adonai heard our cries and saw our suffering, our hard labor, and our
pain. Then Adonai brought us out of
Egypt with a strong hand and an outstretched arm, with shattering events and
with signs and great miracles. (Adonai)
brought us to this land, and gave us this Promised Land flowing with milk and
honey. In thanks I am now bringing the
first crops of the land that Adonai has generously given me.’” (v5-10).
“In the third year you must set aside a special
tithe to be given to the Levites, the foreigners, and the orphans and widows in
your cities, so that they will not go hungry.”
(v12).
“You have agreed today to obey Adonai and have
declared allegiance to Adonai, and have pledged to walk in (Adonai’s) ways and
observe (Adonai’s) decrees, commandments, and laws.
“Today, as (Adonai) promised you, Adonai has
declared that you are (Adonai’s) treasured nation. If you observe all (Adonai’s) commandments,
(Adonai) will make you greater than all the other nations, so that you will
receive praise, fame, and glory. And
just as (Adonai) promised, you will remain a holy nation consecrated to
Adonai.” (v16-19).
“As
soon as you cross the (Yordan) to the land that Adonai is giving you, you must
set up large stones and coat them with plaster.” (v2).
“When
you cross the (Yordan), the tribal leaders of (Shimon), Levi, (Yudah),
Issachar, (Yosef), and (Benyamin) shall stand on Mount Gerizim and bless the
people.
“The
tribal leaders of (Reuven), Gad, Asher, Zevulun, Dan, and Naphtali shall stand
on Mount Ebal to curse the people.”
(v12-13).
“Then
the (Levis) shall speak in a loud voice and say the following to the assembled
Israelites:
“Cursed
is anyone who makes an idol. It is
repugnant to Adonai even if it is a beautiful piece of sculpture and is hidden
in a secret place. Let us all say Amen.
“Cursed
is anyone who disrespects his father and mother. Let us all say Amen.
“Cursed
is anyone who moves his neighbor’s boundary marker. Let us all say Amen.
“Cursed
is anyone who leads a blind person astray.
Let us all say Amen.
“Cursed
is anyone who denies justice to the foreigner, the orphan, and the widow. And let us all say Amen.
“Cursed
is anyone who sleeps with his father’s wife, because he insults his
father. And let us all say Amen.
“Cursed
is anyone who has sex with an animal.
And let us all say Amen.
“Cursed
is anyone who has sex with his sister or with the daughter of his father or of
his mother. And let us all say Amen.
“Cursed
is anyone who has sex with his mother-in-law.
Let us all say Amen.
“Cursed
is anyone who kills his neighbour. Let
us all say Amen.
“Cursed
is anyone who takes a bribe to put an innocent person to death. Let us all say Amen.
“Cursed
is anyone who does not obey the laws of the Torah. Let us all say Amen.” (v15-26).
“If you
obey Adonai, and carefully observe all (Adonai’s) commandments that I am giving
to you today, then Adonai will raise you above all the nations on earth. As long as you obey Adonai, you will be
blessed in many ways. You will be
blessed in your cities and blessed on your farm. You will be blessed with many children and
large crops. You will be blessed with
fertile herds and flocks. You will be
blessed with an overflowing food basket.
You will be blessed with kneading bowls filled with bread. You will be blessed when you come in. You will be blessed when you go out.” (v1-6).
“Adonai
will make your enemies flee from you in panic.
They will attack you from one direction, and they will flee from you in
seven directions.” (v7).
“Adonai
will open up the rivers in the sky to water your land just at the right time,
and will give you success in everything you do.” (v12).
“You
will help many nations, but you will not need their help. Adonai will make you into a leader of nations
and never a follower. You will be a
winner and never a loser.” (v12-13).
“However,
if you do not obey Adonai and do not observe (Adonai’s) commandments and laws
as I am giving them to you today, then all these curses will affect you.
“You
will be cursed in the city. You will be
cursed on your farm. You will be cursed
in your food basket. You will be cursed
in your kneading bowl. You will be
cursed with no children. You will be
cursed with no crops. You will be cursed
with no fertile herds. You will be
cursed with no lambs in your flocks. You
will be cursed when you enter. You will
be cursed when you leave.” (v15-19).
“Adonai
will send misfortune and failure on everything you do until you are destroyed
and have disappeared because you continued your evil ways and forgot My
teachings.” (v20).
“The
skies above you will be as dry as brass, and the earth below will be as hard as
iron. Adonai will change your rain into
powder, and it will gush from the skies and bury you.” (v23-24).
“Adonai
will make you flee before your enemies.
You will attack in one column, and flee from your enemies in seven
columns. You will become an example to
be pitied by the whole world.” (v25).
“Adonai
will strike you with insanity, blindness, and dementia. In broad daylight you will wander aimlessly
like a blind man in the darkness, and you will not succeed in any of your
enterprises. Everyone will cheat and rob
you, and no one will try to help you.”
(v28-29).
“When
you marry, another man will sleep with your wife. When you build a house, you will not live to
enjoy it. When you plant a vineyard, you
will not get to eat the grapes.” (v30).
“Your
sons and daughters will be sold as slaves to a foreign nation. You will see it happen before your own eyes,
but you will be powerless to prevent it.
A foreigner will eat the crops of your land, and you will constantly be
cheated and oppressed.” (v32-33).
“You
will (become) a symbol of horror, a mockery, and a proverb among the nations to
where Adonai will exile you.” (v37).
“The
foreigners among you shall (become) richer and more powerful than you, while
you will become poorer and weaker. They
will lend you money, but you will not have any money to lend them. They will become your master, and you will be
their followers.” (v43-44).
“Then
you will even eat your own children.
“The
hunger will degrade the most kind-hearted and gentle person among you, and he
will refuse to share with his brother, his wife, and his other children the
flesh of the child he is eating, because he has nothing left for himself, and
because of the desperate suffering your enemies will cause when they besiege
your settlements.
“Then
most gentle, delicate woman, who has been brought up in such luxury that she
does not let her foot touch the ground, so great will be her lack of food and
her desperation when your enemies besiege your cities that she will not share
with her husband, her son, and her daughter the flesh of her newborn
baby.” (v53-55).
“Adonai
will also bring upon you diseases that are not mentioned in this book of laws
until they have destroyed you.” (v61).
“Adonai
will scatter you among the nations, from one end of the earth to the
other. There you will be slaves to
idolaters who worship idols that your ancestors never knew.” (v64).
“Adonai
will send you back to Egypt in ships, something I promised you would never
happen. You will offer to sell
yourselves as slaves to your enemies, but no one will want to buy you.” (v68).
“Now
Adonai says to you: For forty years I
led you through the desert, during which time your clothes did not wear out and
the shoes on your feet did not tear. I
gave you no bread to eat and no wine to drink, so that you would (Realise) that
I, Adonai, was taking care of you.”
(v4-5).
--
Within
the declaration prescribed at the opening of Parashah Ki Tavo, there is
reference to the tribes of Israel becoming a mighty nation whilst living within
Egypt; what are the dynamics and
perceivable intentionalities of a nation becoming mighty whilst existing as
guests within another nation? How does
this contrast and coalesce with the experience of the enslavement of Israel
within Egypt, as well?
How do
the prescribed tithes for Levis differ from the tithes prescribed for the poor,
foreigners, orphans and widows? What is
the difference within the frequency these tithes are commanded within the
Torah, the frequency these tithes are commanded to be performed, as well as the
context, reasoning and socioeconomic-spiritual implications of the manner in
which these tithes are to be performed?
What
are the implications of Israel being designated as Adonai’s “Chosen People”
towards people existing outside of Israel?
Is it possible that Adonai simultaneously designates additional nations
in a similar manner? Upon what pretense
does Adonai establish additional nations amidst the curses described towards
Israel, amidst Israel’s disobedience against Adonai?
Is
there any significance within the designations of the tribes who climb amidst
the blessings and the tribes who climb amidst the curses? Upon what basis (mor’s history, behaviour of
tribe’s forebear, and/or additionally) are such distinctions made?
What is
the significance of the “12 Curses,” and how do these compare with the “10
Commandments”? Do these curses address
behaviour that may be comparatively hidden?
Do the
blessings and the curse discourage people into simply looking at material
prosperity as evidence for spiritual righteousness? How does this paradigm compare and contrast
with the different teachings within the Koran regarding Al Yom Qayimah (the Day
of Judgment), as well as material riches being provided simply as a test? How do these also compare with the ascetic
practises within Hinduism and Buddhism, as well as that within the temporal
example of Jesus?
What
insight can the described curses provide regarding the historic experience of
Israelis since entering Eretz Israel?
And what insight can the described curses provide regarding the historic
experience of all nations and peoples who experience some form of adversity and
tribulations?
How may
the curses regarding the consumption of one’s own children provide insight
regarding contemporary industrial, and post-industrial isolationary tendencies,
promiscuity, the storing of embryos, and the utilisation of embryonic cells to
heal individuals, and additionally?
What
irony may be drawn from the consideration of the curse regarding Israelis being “banished to foreign nations
that worship idols that Israeli ancestors abstain from ever knowing,” and the
actuality of much of the Israeli Diaspora contemporarily living within
predominantly “Christian” nations who worship Jesus, a descendant of Israel?
What
are the implications regarding the prospect of Adonai withdrawing from a
previous promise that Moshe makes, regarding subsequent enslavement of Israel
within Egypt?
--
Bhagavad Gita
Chapters 9 – 10
“Because
of your faith, I shall tell you the most profound of secrets: obtaining both jnana and vijnana, you will be
free from all evil.” (v1).
“I
pervade the entire universe in (My) unmanifested form. All creatures find their existence in (Me),
but I am not limited by them.” (v4).
“At the
end of the eon these creatures return to unmanifested matter; at the beginning of the next cycle I send
them forth again.
“Controlling
(My) prakriti, again and again I bring forth these myriad forms and subject
them to the laws of prakriti.
“None
of these actions bind (Me), Arjuna. I am
unattached to them, so they do not disturb (My) nature.” (v7-9).
“The
foolish do not look beyond physical appearances to see (My) (True) nature as
the Lord of all creation.
“The
knowledge of such deluded people is empty;
their lives are fraught with disaster and evil and their work and hopes
are all in vain.” (v11-12).
“But
(Truly) great souls (search for) (My) divine nature. They worship (Me) with a one-pointed mind,
having (Realised) that I am the eternal source of all.” (v13).
“Others
follow the path of jnana, spiritual wisdom.
They see that where there is One, that One is (Me); where there are many, all are (Me); they see (My) face everywhere.” (v15).
“I am
the ritual and the sacrifice; I am
(True) medicine and the mantram. I am
the offering and the fire which consumes it, and (That) to (Whom) it is
offered.” (v16).
“Those
who follow the rituals given in the Vedas, who offer sacrifices and take soma,
free themselves from evil and attain the vast heaven of the (deities), where
they enjoy celestial pleasures.
“When
they have enjoyed these fully, their merit is exhausted and they return to this
land of death. Thus observing Vedic
rituals but caught in an endless chain of desires, they come and go.” (v20-21).
“Those
who worship (Me) and meditate on (Me) constantly, without any other thought, I
will provide for all their needs.”
(v22).
“Those
who worship other (deities) with faith and devotion also worship me, Arjuna,
even if they do not observe the usual forms.”
(v23).
“I am
the object of all worship, its enjoyer and Lord. But those who fail to (Realise) (My) (True)
nature must be reborn.” (v24).
“Whatever
I am offered in devotion with a pure heart—a leaf, a flower, fruit, or water—I
partake of that love offering.
“Whatever
you do, make it an offering to (Me)—the food you eat, the sacrifices you make,
the help you give, even your suffering.
“In
this way you will be freed from the bondage of karma, and from its results both
pleasant and painful. Then, firm in
renunciation and yoga, with your heart free, you will come to (Me).” (v26-28).
“I look
upon all creatures equally; none are
less dear to (Me) and none more dear.
But those who worship (Me) with love live in (Me), and I come to life in
them.” (v29).
“Even a
sinner becomes holy when he worships (Me) alone with firm resolve. Quickly his soul conforms to (Dharma) and he
attains to boundless peace.
“Never
forget this, Arjuna: no one who is
devoted to (Me) will ever come to harm.”
(v30-31).
“All
those who take refuge in (Me), whatever their birth, race, sex, or caste, will
attain the supreme goal; this
(Realisation) can be attained even by those whom society scorns.
“Kings
and sages too (search for) this goal with devotion. Therefore, having been born in this transient
and forlorn world, give all your love to (Me).
“Fill
your mind with (Me); love (Me); serve (Me);
worship (Me) always. (Searching
for) (Me) in your heart, you will at last be untied with (Me).” (v32-34).
“Listen
further, Arjuna, to (My) supreme teaching, which gives you such joy. Desiring your welfare, O strong-armed
warrior, I will tell you more.” (v1).
“Neither
(deities) nor sages know (My) origin, for I am the source from which the
(deities) and sages come.
“Whoever
knows (Me) as the Lord of all creation, without birth or beginning, knows the
(Truth) and frees himself from all evil.”
(v2-3).
“Discrimination,
wisdom, understanding, forgiveness, (Truth), self-control, and peace of
mind; pleasure and pain, birth and
death, fear and courage, honor and infamy;
“nonviolence,
charity, equanimity, contentment, and perseverance in spiritual disciplines—all
the different qualities found in living creatures have their source in
(Me).” (v4-5).
“I am
the source from which all creatures evolve.
The wise remember this and worship (Me) with loving devotion.
“Their
thoughts are all absorbed in (Me), and all their vitality flows to (Me). Teaching one another, talking about (Me)
always, they are happy and fulfilled.”
(v8-9).
“To
those steadfast in love and devotion I give spiritual wisdom, so that they may
come to (Me).
“Out of
compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom
and dispel all darkness from their lives.”
(v10-11).
“You
are Brahman supreme, the highest abode, the supreme purifier, the divine,
eternal spirit, first among the (deities), unborn and infinite.” (v12).
“Now, O
Krishna, I believe that everything you have told me is divine (Truth). O Lord, neither (deities) nor demons know
(Your) (Real) nature.
“Indeed,
(You) alone know (Yourself), O supreme spirit.
You are the source of being and the master of every creature, God of
(deities), the Lord of the Universe.”
(v14-15).
“Tell
me all (Your) divine attributes, leaving nothing unsaid. Tell me of the glories with which (You) fill
the cosmos.” (v16).
“All
right, Arjuna, I will tell you of (My) divine powers. I will mention only the most glorious; for there is no end to them.
“I am
the (True) Self in the heart of every creature, Arjuna, and the beginning, middle,
and end of their existence.” (v19-20).
Additional
features of Brahman are described.
“Among
the great seers I am Bhrigu, and among words, the syllable Om; I am the repetition of the Holy Name, and
among mountains I am the Himalayas.”
(v25).
“Among
trees I am the ashvattha, the sacred fig;
among the gandharvas or heavenly musicians I am Chitraratha. Among divine seers I am Narada, and among
sages I am Kapila.” (v26).
“I am
the beginning, middle, and end of creation.
Of all the sciences I am the science of Self-knowledge, and I am logic
in those who debate.” (v32).
“Among
letters I am A; among grammatical
compounds I am the dvandva. I am
infinite time, and the sustainer whose face is seen everywhere.” (v33).
“I am
death, which overcomes all, and the source of all beings still to be born. I am the feminine qualities: fame, beauty, perfect speech, memory,
intelligence, loyalty, and forgiveness.”
(v34).
“Among
the Vrishnis I am Krishna, and among the Pandavas I am Arjuna. Among sages I am Vyasa and among poets,
Ushanas.” (v37).
“I am
the sceptre, which metes out punishment, and the art of statesmanship in those
who lead. I am the silence of the
unknown and the wisdom of the wise.”
(v38).
“I am
the seed that can be found in every creature, Arjuna; for without (Me) nothing can exist, neither
animate nor inanimate.” (v39).
“But
there is no end to (My) divine attributes, Arjuna; these I have mentioned are only a few.
“Wherever
you find strength, or beauty, or spiritual power, you may be sure that these
have sprung from a spark of (My) essence.
“But of
what use is it to you to know all this, Arjuna?
Just remember that I am, and that I support the entire cosmos with only
a fragment of (My) being.” (v40-42).
--
There
is the description of certain individuals experiencing rebirth because of a
lack of spiritual practise (or righteousness);
yet there is also the description of Brahman “looking upon all creatures
equally;” how is this apparent dichotomy
reconciled?
What is
the nature of the confluence and synonymity amidst Verses 12, 14, and 37
(referencing the identity of Brahman, Sri Krishna, and Arjuna)? And how does this appropriately guide the
manner in which Arjuna (and any individual) perceives and interacts within any
and all additional individuals and beings?
Amidst
becoming aware of the existence of the Ultimate singularity (perceivably Atman,
or “Spirit” of Brahman) existing within one’s own self, within all others, and
throughout the Universe, what influence does such individual awareness have
amidst the experience (and very existence) of the individual’s ego (and the
manner in which the individual, in some way, is distinct from all other
individuals, beings, and the Universe)?
Amidst
the reference to the letter, “A,” what is the actual letter that is described
within the Sanskrit version of the Bhagavad Gita?
--
Dhammapada
Chapters 1 – 5
“What we are today comes from our thoughts of
yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.
“If a man speaks or acts with an impure mind,
suffering follows him as the wheel of the cart follows the beast that draws the
cart.
“What we are today comes from our thoughts of
yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.
“If a man speaks or acts with a pure mind, joy
follows him as his own shadow.” (v1-2).
“ ‘He
insulted me, he hurt me, he defeated me, he robbed me.’ Those who think such thoughts will not be
free from hate.
“ ‘He
insulted me, he hurt me, he defeated me,
he robbed me.’ Those who think not such
thoughts will be free from hate.”
(v3-4).
“For
hate is not conquered by hate: hate is
conquered by love. This is a law
eternal.” (v5).
“Many
do not know that we are here in this world to live in harmony. Those who know this do not fight against each
other.” (v6).
“He who
lives only for pleasures, and whose soul is not in harmony, who considers not
the food he eats, is idels and has not the power of virtue—such a man is moved
by (Mara), is moved by selfish temptations, even as a weak tree is shaken by
the wind.” (v7).
“But he
who lives not for pleasures, and whose soul is in self-harmony, who eats or
fasts with moderation, and has faith and the power of virtue—this man is not moved
by temptations, as a great rock is not shaken by the wind.” (v8).
“If a
man puts on the pure yellow robe with a soul which is impure, without
self-harmony and (Truth), he is not worthy of the holy robe.
“But he
who is pure from sin and whose soul is strong in virtue, who has self-harmony
and (Truth), he is worthy of the holy robe.”
(v9-10).
“Those
who think the unReal is, and think the Real is not, they shall never reach the
Truth, lost in the path of wrong thought.
“But
those who know the Real is, and know the unReal is not, they shall indeed reach
the Truth, safe on the path of right thought.”
(v11-12).
“Even
as rain breaks through an ill-thatched house, passions will break through an
ill-guarded mind.” (v13).
“He is
happy in this world and he is happy in the next world: the man who does (benevolence) is happy in
both worlds. He is glad, he feels great
gladness when he sees the (benevolence) he has done.” (v16).
“If a
man speaks many holy words but he speaks and does not, this thoughtless man cannot
enjoy the life of holiness: he is like a
cowherd who counts the cows of his master.
“Whereas
if a man speaks but a few holy words and yet he lives the life of those words,
free from passion and hate and illusion—with right vision and a mind free, craving
for nothing both now and hereafter—the life of this man is a life of
holiness.” (v19-20).
“Watchfulness
is the path of immortality:
unwatchfulness is the path of death.
Those who are watchful never die:
those who do not watch are already as dead.” (v21).
“Those
who with a clear mind have seen this (Truth), those who are wise and
ever-watchful, they feel the joy of watchfulness, the joy of the path of the
Great.” (v22).
“And
those who in high thought and in deep contemplation with ever-living power
advance on the path, they in the end reach (Nirvana), the peace supreme and
infinite joy.” (v23).
“The
man who arises in faith, who ever remembers his high purpose, whose work is
pure, and who carefully considers his work, who in self-possession lives the
life of perfection, and who ever, for ever, is watchful, that man shall arise
in glory.
“By
arising in faith and watchfulness, by self-possession and self-harmony, the
wise man makes an island for his soul which many waters cannot overflow.” (v24-25).
“Watchful
amongst the unwatchful, awake amongst those who sleep, the wise man like a
swift horse runs his race, outrunning those who are slow.” (v29).
“The
mind is wavering and restless, difficult to guard and restrain: let the wise man straighten his mind as a
maker of arrows makes his arrows straight.”
(v33).
“Like a
fish which is thrown on dry land, taken from his home in the waters, the mind
strives and struggles to get free from the power of Death.” (v34).
“The
mind is fickle and flighty, it flies after fancies wherever it likes: it is difficult indeed to restrain. But it is a great (benefit) to control the
mind; a mind self-controlled is a source
of great joy.” (v35).
“Invisible
and subtle is the mind, and it flies after fancies wherever it likes; but let the wise man guard well his mind, for
a mind well guarded is a source of great joy.”
(v36).
“But he
whose mind in calm self-control is free from the lust of desires, who has risen
above (benevolence) and evil, he is awake and has no fear.” (v39).
“Considering
that this body is frail like a jar, make your mind strong like a fortress and
fight the great fight against (Mara), all evil temptations. After victory guard well your conquests, and
ever for ever watch.” (v40).
“An
enemy can hurt an enemy, and a man who hates can harm another man; but a man’s own mind, if wrongly directed,
can do him a far greater harm.
“A
father or a mother, or a relative, can indeed do (benefit) to a man; but his own right-directed mind can do to him
a far greater (benefit).” (v42-43).
“Who
shall conquer this world and the world of the (deities), and also the world of
Yama, of death and of pain? Who shall
find the (Dhammapada), the clear Path of Perfection, even as a man who
(searches for) flowers find the most beautiful flower?” (v44).
“But
death carries away the man who gathers the flowers of sensuous passions, even
as a torrent of rushing waters overflows a sleeping village, and then runs
forward on its way.” (v47).
“Think
not of the faults of others, of what they have done or not done. Think rather of your own sins, of the things
you have done or not done.” (v50).
“Just
as a flower which seems beautiful and has colour but has no perfume, so are the
fruitless words of the man who speaks them but does them not.” (v51).
“The
perfume of flowers goes not against the wind, not even the perfume of
sandalwood, of rose-bay, or of jasmine;
but the perfume of virtue travels against the wind and reaches unto the
ends of the world.” (v54).
“How
long is the night to the watchman; how
long is the road to the weary; how long
is the wandering of lives ending in death for the fool who cannot find the
path!” (v60).
“If on
the great journey of life a man cannot find one who is better or at least a
(benevolent) as himself, let him joyfully travel alone: a fool cannot help him on his journey.” (v61).
“
‘These are my sons. This is my
wealth.’ In this way the fool troubles
himself. He is not even the owner of
himself: how much less of his sons and
of his wealth!” (v62).
“If a
fool can see his own folly, he in this at least is wise; but the fool who thinks he is wise, he indeed
is the (actual) fool.” (v63).
“If
during the whole of his life a fool lives with a wise man, he never knows the
path of wisdom as the spoon never knows the taste of the soup.
“But if
a man who watches and sees is only a moment with a wise man he soon knows the
path of wisdom, as the tongue knows the taste of the soup.” (v64-65).
“A fool
who thinks he is wise goes through life with himself as his enemy, and he ever
does wrong deeds which in the end bear bitter fruit.” (v66).
“A
wrong action may not bring its reaction at once, even as fresh milk turns not
sour at once: like a smouldering fire
concealed under ashes it consumes the wrong-doer, the fool.
“And if
ever to his own harm the fool increases in cleverness, this only destroys his
own mind and his fate is worse than before.
“For he
will wish for reputation, for precedence among the monks, for authority in the
monasteries and for veneration amongst the people.
“ ‘Let
householders and hermits, both, think it was I who did that work; and let them ever ask me what they should do
or not do.’ These are the thoughts of
the fool, puffed up with desire and pride.
“But
one is the path of earthly wealth, and another is the path of (Nirvana). Let the follower of Buddha think of this and,
without striving for reputation, let him ever strive after freedom.” (v71-75).
--
Amidst
the compelling self-responsibility in Verse 1, how does the precept (of one’s
experience being manifested through one’s thoughts) explain the ultimate origin
of an individual and the aggregate phenomena of the Universe? How does this explain the experience of
suffering, if an individual is able to control (or determine) the experiences
that an individual eventually has? Does
this mean that there is a phenomenon that exists beyond the cognition of an
individual and that simultaneously has an influence amidst the experiences that
an individual maintains? If so, what is
the nature of that phenomenon; is such a
phenomenon sentient or does it exist beyond sentience? How do the respective existence and sentience
of additional beings within the Universe influence an individual’s experience
(or perhaps, at least, an individual’s perception of an individual’s own
experience)?
What is
the nature of the “power of virtue”?
How
does the monastic tradition within Buddhism compare with the monastic tradition
within Christianity? How does this
compare with the monastic tradition within Hinduism and additional
religions? And how do these practises
compare with similar occurrences within Judaism and Islam, as well?
How
does the transcendence described within Verse 39 compare with the equanimity
respectively described within the Bhagavad Gita and the Digha Nikaya?
How
does the “fight” of Verse 40 compare with the “fight” described within the
Bhagavad Gita? How does this compare and
contrast with the explicit temporal and the esoteric and spiritual battles
respectively described within the Torah, the Gospels, and the Koran?
What is
the nature of the irony (or contradiction) within the utilisation of the
“flower” in apparently contrasting manners, respectively within Verse 47 and
Verse 51, and additionally?
How can
the “perfume of virtue going against the wind” be compared with the practise of
civil disobedience and civil transcendence?
What is
the nature of the constancy within the parable of the soup, understanding that
knowledge is the soup (or perhaps simply the taste of the soup)? Who is the wise man within this parable (the
brewer of the soup)?
How
does the closing of Chapter 5 compare with the teachings of the Koran and the
Gospels, regarding consequences for impiety and the pursuit of mammon?
--
Gospels
John 1 – 4
“In the
beginning was the Word, and the Word was with God, and the Word was God. (The Word) was in the beginning with
God; all things were made through
(Deus), and without (Deus) was not anything made that was made. In (Deus) was life, and the life was the
light of men. The light shines in the
darkness, and the darkness has not overcome it.” (v1-5).
“There
was a man sent from God, whose name was John.
He came for testimony, to bear witness to the light, that all might
believe through him. He was not the
light, but came to bear witness to the light.”
(v6-8).
“The
(True) light that enlightens every man was coming into the world. He was in the world, and the world was made
through him, yet the world knew him not.
He came to his own home, and his won people received him not. But to all who received him, who believed in
his name, he gave power to become children of God; who were born, not of blood nor of the will
of the flesh nor of the will of man, but of God.” (v9-14).
“And
the Word became flesh and dwelt among us, full of grace and (Truth); we have beheld his glory, glory as of the
only Son from (Deus).” (v14).
Priests
and Levis are sent to inquire of John the Baptist; John the Baptist denies being Moshiach.
“He
said, ‘I am the voice of one crying in the wilderness, ‘Make straight the way
of the Lord,’ as the prophet Isaiah said.’”
(v23).
“The
next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God,
who take away the sin of the world!’”
(v29).
“And
John bore witness, ‘I saw the Spirit descend as a dove from heaven, and it remained
on him. I myself did not know him; but (Deus) who sent me to baptize with water
said to me, ‘He on whom you see the Spirit descend and remain, this is he who
baptizes with the Holy Spirit.’”
(v32-33).
“Jesus
turned, and saw them following, and said to them, ‘What do you (search for)?’ And they said to him, ‘Rabbi’ (which means
Teacher), ‘where are you staying?’ He
said to them, ‘Come and see.’ They came
and saw where he was staying; and they
stayed with him that day, for it was about the tenth hour.” (v38-39).
Peter
tells Andrew of find Moshiach within Jesus.
Philip
and Nathanael follow Jesus.
“Nathanael
said to him, ‘Can anything (benevolent) come our of Nazareth?’” (v46).
“Jesus
saw Nathanael coming to him, and said oh him, ‘Behold, an Israelite indeed, in
whom is no guile!’ Nathanel said to him,
‘How do you know me?’ Jesus answered
him, ‘Before Philip called you, when you were under the fig tree, I saw you.’” (v47-48).
“On the
third day there was a marriage at Cana in Galilee, and the mother of Jesus was
there; Jesus also was invited to the
marriage, with his disciples.” (v1-2).
“When
the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘O woman, what have
you to do with me? My hour has not yet
come.’ His mother said to the servants, ‘Do
whatever he tells you.’” (v3-5).
Jesus
turns the water into wine.
“After
this he went down to Capernaum, with his mother and his brothers and his
disciples; and there they stayed for a
few days.” (v12).
“The (Pesach)
of the Jews was at hand, and Jesus went up to (Yerushalayim). In the (Temple) he found those who were
selling oxen and sheep and pigeons, and the money-changers at their
business. And making a whip of cords, he
drove them all, with the sheep and oxen, out of the (Temple); and he poured out the coins of the
money-changers and overturned their tables.
And he told those who sold the pigeons, ‘Take these things away; you shall not make my (Deus’s) house a house
of trade.” (v13-16).
The
people challenge Jesus’s authority, and Jesus references his crucifixion.
“The
Jews then said to him, ‘What sign have you to show us for doing this?’ Jesus answered them, ‘Destroy this temple, and
in three days I will raise it up.’ The
Jews then said, ‘It has taken forty-six years to build this temple, and will
you raise it upon in three days. But he
spoke of the temple of his body.”
(v18-21).
“Now
when he was in (Yerushalayim) at the (Pesach) feast, many believed in his name
when they saw the signs which he did;
but Jesus did not trust himself to them, because he knew all men and
needed no one to bear witness of man;
for he himself knew what was in man.”
(v23-25).
“Now
there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to
him, ‘Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do,
unless God is with him.’ Jesus answered
him, ‘Truly, (Truly), I say to you, unless one is born anew, he cannot see the
(Sovereignty) of God.’ Nicodemus said to
him, ‘How can a man be born when he is old?
Can he enter a second time into his mother’s womb and be born?’ Jesus answered, ‘Truly, (Truly), I say to you,
unless one is born of water and the Spirit, he cannot enter the (Sovereignty)
of God. That which is born of the flesh
is flesh, and that which is born of the Spirit is spirit.” (v1-6).
“Truly,
(Truly), I say to you, we speak of what we know, and bear witness to what we
have seen; but you do not receive our
testimony. If I have told you earthly
things and you do not believe, how can you believe if I tell you heavenly
things?” (v11-12).
“He who
believes in him is not condemned; he who
does not believe is condemned already, because he has not believed in the name
of the only Son of God.” (v18).
“After this
Jesus and his disciples went into the land of (Yudea); there he remained with them and baptized.” (v22).
“Now a
discussion arose between John’s disciples and a Jew over purifying.” (v25).
John
the Baptist further proclaims Jesus.
“Now when
the (Leader) knew that the Pharisees had heard that Jesus was making and
baptizing more disciples than John (although Jesus himself did not baptize, but
only his disciples), he left (Yudea) and departed again to Galilee.” (v1-3).
“He had
to pass through Samaria. So he came to a
city of Samaria, called Sychar, near the field that (Yaakov) gave to his son
(Yosef). (Yaakov’s) well was there, and
so Jesus, wearied as he was with his journey, sat down beside the well. It was about the sixth hour.” (v4-6).
“There
came a woman of Samaria to draw water.
Jesus said to her, ‘Give me a drink.’
For his disciples had gone away into the city to buy food. The Samaritan woman said to him, ‘How is it
that you, a Jew, ask a drink of me, a woman of Samaria?’” (v7-9).
“ ‘The
woman said to him, ‘Sir, you have nothing to draw with, and the well is
deep; where do you get that living
water? Are you greater than our father
(Yaakov), who gave us the well, and drank from it himself, and his sons, and
his cattle?’” (v11-12).
Jesus
tells the Samaritan woman about herself, and she perceive Jesus to be a
Prophet.
“After
the two days he departed to Galilee. For
Jesus himself testified that a prophet has no honor in his own country.” (v43-44).
“So he
came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose
son was ill.” (v46).
Jesus
heals the official’s son.
--
What is
the intentionality within the bold introduction of the Gospel according to
John? How does this compare with the
respective openings of the Gospels according to Matthew, Mark, and Luke? Is there an intention of supplanting the
significance, at least within Christian practise, of the opening of Beresheit
(the Book of Genesis within the opening of the Torah and the Christian
Bible)? Is there any excess within the
proclamations that are made within the opening of this Gospel; and what Truth is revealed through the
opening of this Gospel?
What is
the significance within believing in the “name” of Jesus? And does the power, described as being
possessed by Jesus to become children of Deus, actually originate from Deus?
How
does the proclamation within Verse 14 compare and contrast with Jesus’s
teachings that essentially all beings existing as the children of Deus?
How
does the John’s Gospel’s introduction of Saint Mary (within Chapter 2, as “the
mor of Jesus”) compare with the respective introductions of Saint Mary, and the
narrative of the birth of Jesus, within the additional Gospels? What distinction and influence does this
within the narrative of the Gospel according to John?
What
does the initial conversation and interaction between Jesus and Saint Mary
establish, and reveal, concerning a Christian mor’s expectations, interactions,
and relationship with her son? How does
this compare with additional religious traditions?
Verse
12 describes that Jesus’s family travels with him; what are the logistics regarding Jesus’s
travels and the maintenance of his familial relations amidst these travels?
How
does the comparatively violent description of Jesus driving out the
money-changers and additional individuals outside of the Temple compare with
Jesus’s teachings regarding Peace and forgiveness?
Does
Jesus intentionally provoke Israel specifically within the plan to be
persecuted?
How
does Jesus’s teaching, regarding Spirit and flesh, compare with the Bhagavad
Gita’s teaching regarding the Atman?
Does the
passage amidst Verse 18 suggest that, rather than simply denying Jesus, the
transgression of an individual who refuses to proclaim Jesus actually exists in
a precipitating manner that leads to such an act, rather than the act
itself? How does the “surface”
concentration upon the proclamation compare with the previously described tendency
of concentrating upon the appearances of blessings and curses (pertaining to
this week’s readings from the Torah)?
According
to the Christian Gospels, what is the distinction between a Samaritan and a
Jew, particularly as the Samaritan women proclaims Yaakov as a forebear?
--
Koran
Sura 96: Al Alaq: The Clot
Sura 97: Al Qadr: The Majesty
Sura 98: Al Bayyinah: The Clear Evidence
Sura 99: Al Zilzal: The Shaking
Sura 100: Al Adiyat: The Assaulters
Sura 101: Al Qariah: The Calamity
Sura 102: Al Takathur: The Abundance of Wealth
Sura 103: Al Asr: The Time
Sura 104: Al Humazah: The Slanderer
Sura 105: Al Fil: The Elephant
Sura 106: Al Quraish: The Quraish
Sura 107: Al Maun: Acts of Kindness
Sura 108: Al Kauthar: The Abundance of (Benevolence)
Sura 109: Al Kafirun: The Disbelievers
Sura 110: Al Nasr: The Help
“Read
in the name of thy Lord Who creates—
“Creates
man from a clot,
“Read
and thy Lord is Most Generous,
“Who
taught by the pen,
“Taught
man what he knew not.
“Nay,
man is surely inordinate,
“Because
he looks upon himself as self-sufficient.”
(v1-7).
“Surely
We revealed it on the Night of Majesty—
“And
what will make thee comprehend what the Night of Majesty is?
“The
Night of Majesty is better than a thousand months.
“The
angels and the Spirit descend in it by the permission of their Lord—for every
affair—
“Peace! It is till the rising of the morning.” (v1-5).
“Those who
disbelieve from among the People of the Book and the idolaters could not have
been freed till clear evidence came to them—
“A Messenger
from Allah, reciting pure pages,
“Wherein
are all right books.” (v1-3).
“Nor
did those to whom the Book was given become divided till clear evidence came to
them.
“And
they are enjoined naught but to serve Allah, being sincere to (Allah) in
obedience, upright, and to keep up prayer and pay the poor-rate, and that is
the right religion.” (v4-5).
“Those
who believe and do (benevolence), they are the best of creatures.
“Their
reward is with their Lord: Gardens of
perpetuity wherein flow rivers, abiding therein forever. Allah is well pleased with them and they are
well pleased with (Allah). That is for
him who fears his Lord.” (v7-8).
“When
the earth is shaken with her shaking,
“And
the earth brings forth her burdens,
“And
man says: What has befallen her?
“On
that day she will tell her news,
“As if
thy Lord had revealed to her.
“On
that day men will come forth in sundry bodies that they may be shown their
works.
“So he
who does an atom’s weight of (benevolence) will see it.
“And he
who does an atom’s weight of evil will see it.”
(v1-8).
“By
those running and uttering cries!
“And
those producing fire, striking!
“And
those suddenly attaching at morn!
“Then
thereby they raise dust,
“Then
penetrate thereby gatherings—
“Surely
man is ungrateful to his Lord.” (v1-6).
“The
calamity!
“What
is the calamity?
“And
what will make thee know how terrible is the calamity?
“The
day wherein men will be as scattered mothsm
“And
the mountains will be as carded wool.
“Then
as for him whose measure of (benevolent) deeds is heavy,
“He
will live in a pleasant life.
“And as
for him whose measure of (benevolent) deeds is light,
“The
abyss is a mother to him.
“And
what will make thee know what that is?
“A
burning Fire.” (v1-11).
“Abundance
diverts you,
“Until
you come to the graves.
“Nay,
you will soon know,
“Nay,
again, you sill soon know.
“Nay,
would that you knew with a certain knowledge!”
“By the
time!—
“Surely
man is in loss,
“Except
those who believe and do (benevolence), and exhort one another to Truth, and
exhort one another to patience.” (v1-3).
“Woe to
every slanderer, defamer!
“Who
amasses wealth and counts it—
“He
thinks that his wealth will make him abide.
“Nay,
he will certainly be humbled into the crushing disaster;” (v1-4).
“Hast
thou not seen how thy Lord dealt with the possessors of the elephant?
“Did (Allah)
not cause their war to end in confusion?
“And
send against them birds in flocks?
“Casting
at them decreed stones—
“So
(Allah) rendered them like straw eaten up?”
(v1-5).
“For
the protection of the Quraish—
“Their
protection during their journey in the winter and the summer.
“So let
them serve the Lord of this House,
“Who
feeds them against hunger, and gives them security against fear.” (v1-4).
“Hast
thou seen him who belies religion?
“That
is the one who is rough to the orphan,
“And
urges not the feeding of the needy.
“So woe
to the praying ones,
“Who
are unmindful of their prayer!
“Who do
(benevolent) deeds to be seen,
“And
refrain from acts of kindness!” (v1-7).
“Surely
We have give thee abundance of (benevolence).
“So
pray to thy Lord and sacrifice.
“Surely
thy enemy is cut off from (benevolence).”
(v1-3).
“Say: O disbelievers,
“I
serve not what you serve,
“Nor do
you serve (Allah) Whom I serve,
“Nor
shall I serve that which ye serve,
“Nor do
your serve (Allah) Whom I serve.
“For you
is your recompense and for me my recompense.”
(v1-6).
“When Allah’s
help and victory comes,
“And
thou seest men entering the religion of Allah in companies,
“Celebrate
the praise of thy Lord and ask (Allah’s) protection. Surely (Allah) is ever Returning to mercy.” (v1-3).
--
What
connexion does Sura Al Alaq have with Prophet Muhammad’s, PBUH, initial
interaction with the Angel, Gabriel (Jibril), and the command that the Angel
directs towards Muhammad, PBUH, to read?
What is
the significance, reasoning, and implications of referring to Allah in the
third-person, singular, masculine form (as is similarly done within Judaism and
Christianity, and additional religious traditions, including to some extent,
perceivably, Hinduism)? Does a man’s
recognition of a “deity” with a masculine identity serve the person of the man
directly and conscientiously submitting his ego (and coincidingly, his
masculinity) to another authority? Do
the group dynamics of social religion, and the shared submission of men within
a religious order, have some factor within this? Does this also have some confluence with a
man recognising the intrinsic authority of his own far (father) and necessarily
submitting to this in some manner? And
how does the nature of that relationship influence the manner in which men
often, within a number of religious traditions, refer to the Highest Authority,
as a far (father)?
Within
matters of Faith, is it possible to have “clear evidence”? Or does “clear evidence” actually exist
beyond the temporal Realm, and is simply “sensed” beyond the senses?
What
are the implications of having abyss as a mor (within Verse 9)? Whilst this exists within context of
reactionary punishment (and perhaps the absence of nurturing, along with the
standard suffering experienced when one’s mor is admonished), the notion of the
abyss as one’s mor suggests that one is exactly created from the abyss, and
thus seems to absolve the individual from responsibility for any of the
transgressions the individual commits (as the individual is inevitably created
within the benevolent nurturing of a mor);
is there any relevance within this observation? And how might the parable be actually
intended (as a distinguished nuance from other descriptions of the consequences
of malevolence within this temporal Realm)?
How
does “abundance averts you” compare with Jesus’s teaching regarding the camel
and the eye of the needle?
Within
Muhammad’s, PBUH, revelation of the Koran, there are specific warnings for
Muhammad’s, PBUH, audience to live righteously;
yet, for the warnings to be productive, there must be some compulsion or
force with the warnings (a revelation of Truth, a physical imposition, or
something else); what is the nature of
force that exists within the warnings of the Koran that compel (inspire)
adherence? Is it the example of
righteousness that Muhammad, PBUH, provides?
Why is the warning frequently repeated in a comparatively ambiguous and
ubiquitous manner?
How do
the teachings within Sura Al Maun compare with the Dhammapada’s teachings
regarding many wise words without corresponding deeds, and also with Jesus’s
criticism of the leaders of society wearing impiously long phylacraties, but
abstaining from practising similar extents of righteousness?
--
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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