Holy Scriptures Study (Week 28: Metzora) 118.8.13

שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.

Holy Scriptures Study, Week 28  Metzora;  118.8.13

Torah

Vayikra 14:1 – 15:33

“Adonai spoke to (Moshe), saying:

“These are the instructions which must be followed when you think that the leper under the care of a priest has been cured.

“The priest shall go outside the camp to examine the leper and check whether the leprosy has healed.  The priest shall conduct a cleansing ceremony for the person by taking two live clean birds, a piece of cedar wood, some red wool, and a hyssop branch.”  (v1-4).

“When the ceremony is over, the priest shall release the living bird and let it fly away.”  (v7).

“The person undergoing cleansing shall wash his clothing and shave off all the hair on his body.  He shall then wash himself and in this way complete the first part of the cleansing.  He may return to the camp, but he must remain outside his tent for seven days.”  (v8).

“On the seventh day, the person shall once again shave off all the hair on his head, beard, eyebrows, and other body hair.  He shall then wash his clothing and body, and then he is completely clean.”  (v9).

“On the eighth day, he shall take two healthy rams, one healthy lamb, and three-fifths of a pint of fine flour mixed with olive oil as a meal offering, and three-fifths of a pint of olive oil.”  (v10).

The priest is order to perform the sacrifice.

“Then he shall dip his right forefinger into the oil in his left hand, and with his finger sprinkle some oil seven times before Adonai.  The priest shall then smear some of the oil from his hand on the right earlobe, right thumb, and right big toe of the person undergoing cleansing, over the guilt offering’s blood.”  (v16-17).

“If the leper is poor, however, and cannot afford the two lambs, he can bring one lamb as a guilt offering—this shall be the wave offering to atone for him—and two quarts of the best flour mixed with olive oil as a grain offering, and three-fifths of a pint of olive oil.”  (v21).

“In addition, he shall bring two doves or two pigeons, whichever he can afford, one for a sin offering and the other for a burnt offering.”  (v22).

The priest is instructed to perform a similar sacrifice.

“Adonai spoke to (Moshe) and Aaron, saying:

“When you come to the land of Canaan, which I am giving you as a permanent possession, and I for some reason contaminate houses in the land you inherit, the owner of such a house must go and tell the priest, ‘It looks to me as if there is mildew growing in my house.’”  (v33-35).

“The priest shall order that the house be completely emptied so that everything in the house will not become unclean.  Only then shall a priest inspect the house.

“The priest shall examine the mildew to see whether the streaks of the green or red fungus have penetrated into the wall.

“If the fungus mold has grown into the wall, then the priest shall leave and stand outside the entrance of the house.  The priest shall quarantine the house for seven days.  On the seventh day the priest shall return and check whether the mold on the wall of the house has spread.

“If the fungus has grown, the priest shall order the owner to dump the infected stones in an isolated place outside the city.

“Afterwards the owner shall scrape the inside of the house, especially around the mildewed area.  The workmen doing the scarping shall dump the plaster and stones outside the city in an isolated place.  Then the owner shall replace the stones and replaster the entire house with new clay.

“But if the stones have been removed and the house has been scraped and plastered, and the mildew comes back, the priest shall return and re-examine the house.  If the fungus mold has grown again in the house, then the whole house is unclean.  The priest must order the house completely torn down, and all the wood and stones and plaster from the house shall be moved outside the city to an isolated dump.”  (v33-45).

“When the priest returns at the end of the seven days, after the house has been replastered, and he sees that the mold has not reappeared in the house, then the fungus has gone away and the priest shall declare the house clean.”  (v48).

The priest is commanded to provide a sacrifice to heal the house.

“Adonai spoke to (Moshe) and Aaron, and told them to speak to the Israelites and tell them the following:

“When a man has a pus discharge from his penis, this discharge can make him unclean.  He becomes unclean if his penis drips pus or if some of the pus is stuck to his body.  These discharges make him unclean, so that any bed the man with the discharge lies in becomes unclean, and any object he sits upon also becomes unclean.”  (v1-4).

“Anyone who sits on an object upon which the man with a discharge has been siting must also cleanse his clothing and his body, and then remains unclean until evening.”  (v6).

“Seven days after a person with a pus discharge gets well, he is to be considered clean if he washes himself and his clothing in a stream of spring water.”  (v13).

The priest is instructed to perform a similar sacrifice for the healed man.

“When a man has a discharge of semen, he must wash his entire body and remains unclean until evening.

“If any semen comes in contact with an article of clothing or a leather item, it must be washed and remains unclean until evening.

“If a woman has sexual intercourse with a man, both of them must wash and then remain unclean until evening.”  (v16-18).

“Whenever a woman has her menstruation, she shall remain ritually unclean for seven days, and anyone touching her shall be unclean until evening.

“When a woman is in her menstrual state, anything upon which she sits or lies becomes unclean, and anyone sitting or lying on it also becomes unclean.”  (v19-20).

“If a man has sexual intercourse with her and her menstrual discharge touches him, he shall be unclean for seven days, and any bed upon which he lies shall be unclean.”  (v24).

“If a woman has a discharge of blood for a long time when it is not time for her monthly period, or if she has a discharge beyond the usual time of her period, then she is unclean, just as when she has her period.”  (v25).

The priest is instructed to make a similar sacrifice for the woman who is cleansed from her flow of blood.

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Within the cleansing ceremony of the leper, what do the 2 birds represent?  How does the “live bird” compare with the “scapegoat”?  What do the additional materials within the sacrifice represent?

Within the cleansing ceremony, the priest smears blood on the healed person’s right ear, thumb, and big toe, similar to the smearing performed within the ordination of Aaron and the kohanim;  however, the smearing of the olive oil is unique for the healed person:  what is the significance of the olive oil within this sacrifice?

Amidst the connexion between cleanliness and righteousness, is there any legitimacy within the comparison of the examination and treatment of a house with mold, and the notion of “transgressive behaviour” existing within the “house” of a family and/or society?  How does this consideration compare with the narrative of Noach and additionally similar teachings?

Why is there a specific description of a man with an unclean discharge spitting upon a ritually clean man, and thereby rendering the additional man ritually unclean?

What are the implications regarding the distinct guidelines between the uncleanliness of a man with an emission of semen, and a woman with a menstrual flow?  What are the metaphysical distinctions between the nature of a man’s emission of semen (through an orgasm) and a woman’s menstrual flow (approximately coinciding with the duration of the cycle of the orbit of the Moon around the Earth)?  What is the nature of the “uncleanliness” that is established amidst the “discharge” of each of these “seeds”?

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Bhagavad Gita

Chapters 1 – 2

“O Sanjaya, tell me what happened at Kurukshetra, the field of (Dharma), where my family and the Pandavas gathered to fight.”  (v1)

“Having surveyed the forces of the Pandavas arrayed for battle, prince Duryodhana approached his teacher, Drona, and spoke.

“ ‘O my teacher, look at this mighty army of the Pandavas, assembled by your own gifted disciple, Yudhishthira.

“ ‘There are heroic warriors and great archers who are the equals of Bhima and Arjuna:  Yuyudhana, Virata,

“ ‘the mighty Drupada, Dhrishtaketu, Chekitana, the valien king of Kashi, Purijit, Kintibhoja, the great leader Shaibya, the powerful Yudhamanyu, the valiant Uttamaujas, and the son of Subhadra in addition to the sons of Draupadi.  All these command mighty chariots.”  (v2-6).

“ ‘O best of Brahmins, listen to the names of those who are distinguished among our own forces:

“ ‘Bhishma, Karna, and the victorious Kripa;  Ashvatthama, Vikarna, and the son of Somadatta.

“ ‘There are many others, too, heroes giving up their lives for my sake, all proficient in war and armed with a variety of weapons.”  (v7-9).

“ ‘Our army is unlimited and commanded by Bhishma;  theirs is small and commanded by Bhima.

“ ‘Let everyone take his proper place and stand firm supporting Bhishma!’”  (v10-11).

“Then the powerful Bhishma, the grandsire, oldest of all the Kurus, in order to cheer Duryodhana, roared like a lion and blew his conch horn.

“And after Bhishma, a tremendous noise arose of conchs and cowhorns and pounding on drums.”  (v12-13).

“Then Sri Krishna and Arjuna, who were standing in a mighty chariot yoked with white horses, blew their divine conchs.”  (v14).

“O Krishna, drive my chariot between the two armies.

“I want to see those who desire to fight with me.  With whom will this battle be fought?

“I want to see those assembled to fight for Dur-yodhana, those who seek to please the evil-minded son of Dhritarashtra by engaging in war.”  (v21-23).

“And Arjuna, standing between the two armies, saw fathers and grandfathers, teachers, uncles, and brothers, sons and grandsons, in-laws and friends.

“Seeing his kinsmen established in opposition, Arjuna was overcome by sorrow.  Despairing, he spoke these words:”  (v26-27).

“O Krishna, I see my own relations here anxious to fight,

“and my limbs grow weak;  my mouth is dry, my body shakes, and my hair is standing on end.

“My skin burns, and bow Gandiva has slipped from my hand.  I am unable to stand;  my mind seems to be whirling.

“These signs bode evil for us.  I do not see that any (benefit) can come from killing our relations in battle.

“O Krishna, I have no desire for victory, or for a kingdom or pleasures.

“Of what use is a kingdom or pleasure or even life, if those for whose sake we desire these things—

“teachers, fathers, sons, grandfathers, uncles, in-laws, grandson, and others with family ties—are engaging in this battle, renouncing their wealth and their lives?

“Even if they were to kill me, I would not want to kill them, not even to become ruler of the three worlds.  How much less for the earth alone?”  (v28-35).

“The sons of Dhritarashtra are related to us;  therefore, we should not kill them.  How can we gain happiness by killing members of our own family?”  (v37).

“Though they are overpowered by greed and see no evil in destroying families or injuring friends, we see these evils.

“Why shouldn’t we turn away from this sin?

“When a family declines, ancient traditions are destroyed.  With them are lost the spiritual foundations for life, and the family loses its sense of unity.

“Where there is no sense of unity, the women of the family become corrupt;  and with the corruption of its women, society is plunged into chaos.

“Social chaos is hell for the family and for those who have destroyed the family as well.  It disrupts the process of spiritual evolution begun by our ancestors.

“The timeless spiritual foundations of family and society would be destroyed by these terrible deeds, which violate the unity of life.

“It is said that those whose family (Dharma) has been destroyed dwell in hell.

“This is a great sin!  We are prepared to kill our own relations out of greed for the pleasures fo a kingdom.

“Better for me if the sons of Dhritarashtra, weapons in hand, were to attack me in battle and kill me unarmed and unresisting.”  (v38-46).

“Overwhelmed by sorrow, Arjuna spoke these words.  And casting away his bow and his arrows, he sat down in his chariot in the middle of the battlefield.”  (v47).

“This despair and weakness in a time of crisis is mean and unworthy of you, Arjuna.  How have you fallen into a state so far from the path to liberation?

“It does not become you to yield to this weakness.  Arise with a brave hear and destroy the enemy.”  (v2-3).

“Surely it would be better to spend my life begging than to kill these great and worthy souls!  If I killed them, every pleasure I found would be tainted.

“I don’t even know which would be better, for us to conquer them or for them to conquer us.”  (v5-6).

“My will is paralyzed, and I am utterly confused.  Tell me which is the better path for me.  Let me be your disciple.  I have fallen at your feet;  give me instruction.

“What can overcome a sorrow that saps all my vitality?  Even power over men and (deities) or the wealth of an empire seems empty.”  (v7-8).

“You speak sincerely, but your sorrow has no cause.  The wise grieve neither for the living nor for the dead.

“There has never been a time when you an I and the kings gathered here have not existed, nor will there be a time when we will cease to exist.”  (v11-12).

“When the senses contact sense objects, a person experiences cold or heat, pleasure or pain.  These experiences are fleeting;  they come and go.  Bear them patiently, Arjuna.

“Those who are not affected by these changes, who are the same in pleasure and pain, are (Truly) wise and fit for immortality.  Assert your strength and realize this!”  (v14-15).

“The impermanent has no (Reality);  (Relaity) lies in the eternal.  Those who have seen the boundary between these two have attained the end of all knowledge.

“Realize that which pervades the universe and is indestructible;  no power can affect this unchanging, imperishable (Reality).”  (v16-17).

“You were never born;  you will never die.  You have never changed;  you can never change.  Unborn, eternal, immutable, immemorial, you do not die when the body dies.

“Realizing that which is indestructible, eternal, unborn, and unchanging, how can you slay or cause another to slay?”  (v20-21).

“The Self cannot be pierced by weapons or burned by fire;  water cannot wet it, nor can the wind dry it.

“The Self cannot be pierced or burned, made wet or dry.  It is everlasting and infinite, standing on the motionless foundations of eternity.

“The Self is unmanifested, beyond all though, beyond all change.  Knowing this, you should not grieve.”  (23-25).

“The Self of all beings, living within the body, is eternal and cannot be harmed.  Therefore, do not grieve.”  (v30).

Sri Krishna references Arjuna’s duties as a Kshatriya warrior.

“There are ignorant people who speak flowery words and take delight in the letter of the law, saying that there is nothing else.

“Their hearts are full of selfish desires, Arjuna.  Their idea of heaven is their own enjoyment, and the aim of all their activities is pleasure and power.  The fruit of their actions is continual rebirth.

“Those whose minds are swept away by the pursuit of pleasure and power are incapable of following the supreme goal and will not Samadhi.”  (v42-44).

“The scriptures describe the three gunas.  But you should be free from the action of the gunas, established in eternal (Truth), self-controlled, without any sense of duality or the desire to acquire and hoard.”  (v45).

“You have the right to work, but never to the fruit of work.  You should never engage in action for the sake of reward, nor should you long for inaction.

“Perform work in this world, Arjuna, as a man established within himself—without selfish attachments, and alike in success and defeat.  For yoga is perfect evenness of mind.”  (v47-48).

“Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness.  Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.

“When consciousness is unified, however, all vain anxiety is left behind.  There is no cause for worry, whether things go well or ill.  Therefore, devote yourself to the disciplines of yoga, for yoga is skill in action.

“The wise unify their consciousness and abandon attachment to the fruits of action, which binds a person to continual rebirth.  Thus they attain a state beyond all evil.

“When your mind has overcome the confusion of duality, you will attain the state holy indifference to things you hear and things you have heard.

“When you are unmoved by the confusion of ideas and your mind is completely united in deep Samadhi, you will attain the state of perfect yoga.”  (v49-53).

“They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart.

“Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger.  Established in meditation, they are (Truly) wise.

“Fettered no more by selfish attachments, they are neither elated by (beneficial) fortune nor depressed by bad.  Such are the seers.”  (v55-57).

“When you keep thinking about sense objects, attachment comes.  Attachment breeds desire, the lust of possession that burns to anger.

“Anger clouds the judgment;  you can no longer learn from past mistakes.  Lost is the power to choose between what is wise and what is unwise, and your life is utter waste.

“But when you move amidst the world of sense, free from attachment and aversion alike,

“there comes the peace in which all sorrows end, and you live in the wisdom of the Self.”  (v62-65).

“They are forever free who renounce all selfish desires and break away from the ego-cage of ‘I,’ ‘me,’ and ‘mine’ to be united with the Lord.

“This is the supreme stage.  Attain to this, and pass from death to immortality.”

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Why is the Bhagavad Gita essentially a dialogue between Dhritarashtra and Sanjaya (who shares the dialogue between Arjuna and Sri Krishna)?  And why does the first chapter further begin with the dialogue between Duryodhana and Drona, rather than Arjuna and Sri Krishna?

What legitimacy exists within the arguments that Arjuna makes discouraging the prospect of warring against his relatives?  How might this be considered amidst the notion of the participants of the battlefield all being the children and descendants of the same parents?  What implications does this have regarding the notion of raising children who are siblings to each other?  What purpose exists within the raising of children amidst the perception of such children eventually warring against each other?  How might such warfare be prevented?  What insight do the teachings of sattvic characteristics, equanimity, and spiritual aspiration provide regarding such perpetual harmony?

Is “spiritual evolution” an inter-generational phenomenon, as Arjuna communicates?  How does this compare with Sri Krishna’s teaching regarding the Divine presence of Brahman existing within each individual?  Is there any legitimacy within the notion of each individual being directly derived from Brahman;  and if so, what is the nature of spiritual evolution (inter-generationally and otherwise) amidst having such origins?

Is there any intrinsic or direct (metaphysical, esoteric, and/or additional) connexion between Arjuna releasing his bow and arrow from his grasp, and Arjuna subsequently receiving the spiritual teachings from Sri Krishna?

Who is “the enemy” that Sri Krishna references within Verse 3?

What may be some examples, within additional religious traditions, of Brahman communicating directly to (through) the soul of an individual, as Sri Krishna does in responding to Arjuna’s plee?

How does the teaching of the Self existing “beyond all thought” compare with the ascension through the 4 Jhanas, as described by the Buddha?

Amidst the consideration of “attaining a state beyond all evil,” is there any legitimacy within the consideration of “evil,” itself, simply being an illusion?  Is there any legitimacy within the consideration of all people and phenomena being exactly the manifestation of an individual’s Karma, and thus even that which is perceived as “evil” having some intrinsic purpose and redeeming quality within an individual’s life?  What lesson may exist within that which is perceived as evil;  and how might such adversity simply be an exaggerated extension of an individual’s own self?

What is an appropriate extent for an individual to consider the manner in which an individual exists exactly as the Karma of all the beings that exist around that individual?

Amidst the closing of Chapter 2, what is a tangible description of progressing from existing as an individual “I” into existing as the Universal, and absolute, “I”?  Is it possible to fully perceive such an existence whilst continuing to maintain a personal identity;  and if so, what semblance of such an existence can be perceived whilst maintaining a personal identity, if even simply the concept can be perceived?

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Digha Nikaya

Jana Vasabha Suttanta

“Thus have I heard.

“The Exalted One was once staying in Nadika, at the Brick House.  Now at that time the Exalted One was wont to make declarations as to the rebirths of such followers of the doctrine as had passed away in death among the tribes round about on every side—among the Kasis and Kosalans, the Vajjians and Mallas, the Chetis and Vamsas, the Kurus and Panchalas, the Macchas and Surasenas—saying:  ‘Such an one has been reborn there, and such an one there.  From Nadika upwards of fifty adherents, who passed away in death after having completely destroyed the Five Bonds that bind people to this world, have become inheritors of the highest heavens, there to pass utterly away, thence never to return.”  (v1).

“Now the adherents at Nadika, when they heard these revelations, were pleased, gladdened and filled with joy and happiness at these solutions by the Exalted One of the problems that had been put to him.”  (v2).

“Now the venerable Ananda heard of these declarations made by the Exalted One, and of the satisfaction felt by the adherents at Nadika.

“And this idea occurred to him:-- ‘But there were also adherents in Magadha, many of them, and of long religious experience, who have passed away in death.  For they too had entire faith in the Buddha the Law and the Order, they had fulfilled the moral precepts.  And yet concerning tem, since they passed away in death, nothing has been declared by the Exalted One.  It were surely a (beneficial) thing to evoke a response as to them;  for much folk would believe, and would hereafter enter into bliss.”  (v4).

Ananda asks the Buddha about the destination of additional adherents.

“Then the Exalted One, not long after the venerable Ananda had gone away, robed himself in the morning and, taking a bowl and cloak, went forth for alms to Nadika.  And when he had walked through Nadika for alms, after his meal, when he had come back again from his round for alms and bathed his feet, he entered the Brick House and sat down on a seat made ready, thinking over and cogitating upon and concentrating his whole mind on the Magadhese adherents, saying to himself:  ‘I will find out their future, their fate after this life, wither these (benevolent) men are bound, and what their destiny is.’”  (v7).

The Buddha tells Ananda what he discovers about the destiny of the additional adherents.

“ ‘Thereupon an invisible spirit made himself heard, saying:-- ‘I am Jana vasabha, O Exalted One;  I am Jana vasabha, O Welcome One!’  Now do you allow, Ananda, that you have every heard of any one bearing such a name as Jana vasabha?’

“I confess, (leader), that I have never heard of one bearing such a name as Jana vasabha.  Moreover, (leader), on hearing such a name as Jana vasabha, I am thrilled with excitement, and I fancy it can be no ordinary spirit who bears such a name as Jana vasabha.’

“ ‘After those words had been spoke, Ananda, the spirit himself appeared before me, a splendid presence.  And he made a second utterance:-- ‘I am Bimbisara, O Exalted One!  I am Bimbisara, O Welcome One!  ‘Tis now the seventh time, (leader), that I am reborn into the communion of the great King Vessavana.  Deceased as a human king, I am in heaven become a non-human king.”  (v9-10).

Jana Vasabha explains to the Buddha the destinies of additional adherents;  explaining circumstances within a celestial realm with celestial beings.

“In the first place, Sirs, take a brother who is living in indulgence in the pleasures of sense, in association with bad conditions.  He on a certain occasion hears the Aryan Truth, studies it and acquires both the main and the subsidiary doctrines.  Having come to this hearing, studying and acquisition, he takes to a life detached from the pleasures of sense, not associated with bad conditions.  Under these circumstances he experiences ease and more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so dos for him, under those circumstances, first ease arise, and, then more than ease, happiness.  This, Sirs, is the First Avenue for arriving at Bliss manifested by the Exalted One…Buddha Supreme.

“In the next place, Sirs, take a brother in whom the grosser conditions precedent to action, speech and thought are not entirely calmed down.  He on a certain occasion hears the Aryan Truth preached, studies it and acquires both the main and subsidiary doctrines.  Having arrived at this hearing, studying and acquisition, the grosser conditions precedent to action, speech, and thought in him become entirely calmed down.  And from this ease is experienced, and then more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise and then more than ease, happiness.  This, Sirs, is the Second Avenue for arriving at Bliss manifested by the Exalted One…Buddha Supreme.

“In the third place, Sirs, take the case of a brother who dos not (Really) know that ‘This is (benevolent),’ ‘This is bad,’ ‘This is wrong, ‘This is not wrong.’ ‘This is to be followed,’ ‘This is to be avoided,’ ‘This is base,’ ‘This is excellent,’ ‘This is of mixed dark and bright quality.’  He on a certain occasion hears the Aryan Truth, studies it and acquires the main and subsidiary doctrines.  Having arrived at this hearing, study and acquisition, he now (Really) knows that, ‘This is (benevolent),’ he (Really) knows that ‘This is bad,’ ‘This is wrong,’ ‘This is not wrong,’ ‘This is to be followed,’ ‘This is to be avoided,’ ‘This is base,’ ‘This is excellent,’ ‘This is of mixed dark and bright quality.’  For him thus knowing, thus seeing, ignorance is put away, wisdom has arisen.  From this extinction of ignorance, from the arising of wisdom, a sense of ease arises and, then more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so dos for him, under these circumstances, first ease arise, and then more than ease, happiness.  This, Sirs, is now the Third Avenue for arriving at Bliss manifested by the Exalted One who knows, who sees, Arahant, Buddha Supreme.

“These, Sirs, are the Three Avenues for arriving at Bliss manifested by the Exalted One, who knows and sees, the Arahant, Buddha Supreme.”  (v23-25).

Brahma Sanamkumara describes the Buddha’s “4 Inceptions.”

Brahma Sanamkumara describes the Buddha’s “7 Requisites of Intellectual Concentration”:  right views, right intention, right speech, right action, right livelihood, right effort, and right mindfulness.

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Within this Sutta, does Ananda actually communicate to the Buddha an oversight of the Buddha?  If so, what are the implications of such an occurrence?

How do the descriptions of the celestial realms and the descriptions of the destinies of adherents who previously pass from life, all within the Jana Vasabha Sutta, exist within the context of Buddhist doctrine;  what implications do these descriptions have within the Dharma?

How do the “3 Avenues,” communicated from Brahma Sanamkumara, compare with the 4 Jhanas that are additionally taught by the Buddha?

How are the distinctions between that which is “excellent,” and that which is “of mixed dark and bright quality,” to be appropriately understood? 

What is the nature of the intersection between Brahma Sanamkumara’s “7 Requisites of Intellectual Concentration,” and the Buddha’s “Noble 8-Fold Path”?  What is the purpose of the absence of the “8^th Fold” of “Right Thought” from the “7”?

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Gospels

Matthew 1 – 5

“The book of the genealogy of Jesus Christ, the son of David, the son of (Avraham).”  (v1).

The genealogy of Jesus is listed, with emphasis upon 14 generations.

“Now the birth of Jesus Christ took place in this way.  When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit;  and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.  But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit;  she will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’”  (v18-21).

“Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem,”  (v1).

“When they saw the star, they rejoiced exceedingly with great joy;  and going into the house they saw the child with Mary his mother, and they fell down and worshipped him.”  (v10-11).

The wise men depart without informing Herod of Jesus’s location.

“Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he send and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men.”  (v16).

Joseph moves his family to Egypt, and then returns to Nazareth, upon the death of Herod.

“In those days came John the Baptist, preaching in the wilderness of Judea, ‘Repent, for the (Sovereignty) of heaven is at hand.”  (v1-2).

John baptises people, and warns the people of the arrival of Jesus.

“Then Jesus came from Galilee to the Jordan to John, to be baptized by him.  John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’  But Jesus answered him, ‘Let it be so now;  for thus it is fitting for us to fulfil all righteousness.’  Then he consented.  And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him;  and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased.’”  (v13-17).

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.  And he fasted forty days and forty nights, and afterward he was hungry.”  (v1-2).

Jesus is tempted and commands the source of temptation to vanish.

Jesus summons Peter, and his brother, Andrew, as well as James and John, the sons of Zebedee.

“And he went about all Galilee, teaching in their synagogues and preaching the gospel of the (Sovereignty) and healing every disease and every infirmity among the people.”  (v23).

“Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him.  And he opened his mouth and taught them, saying:

“ ‘Blessed are the poor in spirit, for theirs is the (Sovereignty) of heaven.

“ ‘Blessed are those who mourn, for they shall be comforted.

“ ‘Blessed are the meek,  for they shall inherit the earth.

“ ‘Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

“ ‘Blessed are the merciful, for they shall obtain mercy.

“ ‘Blessed are the pure in heart, for they shall see God.

“ ‘Blessed are the peacemakers, for they shall be called sons of God.

“ ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the (Sovereignty) of heaven.”  (v1-10)

“Blessed are you when men revile you and persecute you and utter all kind of evil against you falsely on my account.  Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.”  (v11-12).

“You are the light of the world.  A city set on a hill cannot be hid.  Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.  Let your light so shine before men, that they may see your (benevolent) works and give glory to your (Deus) who is in heaven.”  (v14-16).

“Think not that I have come to abolish the law and the prophets;  I have come not to abolish them but to fulfil them.”  (v17).

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the (Sovereignty) of heaven.”  (v20).

Jesus teaches forgiveness and abstinence from adultery.

“You have hear that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, Do not resist one who is evil.  But if any one strikes you on the right cheek, turn to him the other also;  and if any one would sue you and take your coat, let him have your cloak as well;  and if any one forces you to go one mile, go with him two miles.  Give to him who begs from you, and do not refuse him who would borrow from you.”  (v38-42).

“You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’  But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your (Deus) who is in heaven;  for (Deus) make (Deus’s) sun rise on the evil and on the (benevolent), and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And  if you salute only your brethren, what more are you doing than others?  Do not even the Gentiles do the same?  You, therefore, must be perfect, as your heavenly (Deus) is perfect.”  (v43-48).

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Is there any significance within the consideration that Jesus is born to a man whose name is Yosef, whose far (father) is also named Yaakov, and who also experiences influential dreams, in a similar manner to Yosef, son of Yaakov, son of Yitzak, son of Avraham?

Why does “fulfilling all righteousness” require Jesus being baptised by John?

How does Jesus’s teaching, regarding “letting your light shine” and “benevolent works,” compare with the teaching within the Koran regarding the competition for “benevolent works” with life?

How does Jesus’s teachings regarding forgiveness and “turning the other cheek” compare with similar respective teachings within the Torah and the Koran?  How does this generosity compare with the equanimity communicated within the respective traditions of Buddhism and Hinduism?  What is the nature of the distinction between the act of forgiveness and pursuing forgiveness from others;  and how do the respective teachings within Judaism, Hinduism, Buddhism, and Islam compare with the teachings of Jesus to “leave the altar,” and pursue reconciliation? 

What is the absolute nature of oppression, and how does the Koranic teachings, regarding the duty to alleviate oppression, compare with Jesus’s teaching to “turn the other cheek”?

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Koran

Sura 31:  “Luqman”

Sura 32:  “Al Sajdah” (“The Adoration”)

Sura 33:  “Al Ahzab” (“The Allies”)

“I, Allah, am the Best Knower.

“These are the verses of the Book of Wisdom—

“A guidance and a mercy for the does of (benevolence),

“Who keep up prayer and pay the poor-rate and who are certain of the Hereafter.

“These are on a guidance from their Lord, and these are they who are successful.”  (v1-5).

“(Allah) created the heavens without pillars that you see, and cast mountains on the earth lest it should be convulsed with you, and (Allah) spread on it animals of every kind.  And We send down water from the clouds, then cause to grow therein of every noble kind.”  (v10).

There is the narrative of Luqman.

“O my son, even if it be the weight of a grain of mustard-seed, even though it be in a rock, or in the heaven or in the earth, Allah will bring it forth.  Surely Allah is Knower of subtlities, Aware.

“O my son, keep up prayer and enjoin (benevolence) and forbid evil, and bear patiently that which befalls thee.  Surely this is an affair of great resolution.”  (v17-18).

“And when it is said to them, Follow that which Allah has revealed, they say:  Nay, we follow that wherein we found our fathers.  What!  Though the devil calls them to the chastisement of the burning Fire!”  (v21).

“And whoever submits himself to Allah and does (benevolence) to others, he indeed takes hold of the firmest handle.  And Allah’s is the end of affairs.”  (v22).

“And whoever disbelieves, let not his disbelief grieve thee.  To Us is their return, then We shall inform them of what they did.  Surely Allah is Knower of what they did.  Surely Allah is Knower of what is in the breasts.”  (v23).

“Seest thou not that the ships glide on the sea by Allah’s grace, that (Allah) may show you of (Allah’s) signs?  Surely there are signs in this for every patient endure, grateful one.  (v31).

“I, Allah, am the Best Knower.

“The revelation of the Book, there is no doubt in it, is from the Lord of the worlds.”  (v1-2).

“(Allah) orders the Affair from the heaven to the earth;  then it will ascend to (Allah) in a day the measure of which is a thousand years as you count.

“Such is the Knower of the unseen and the seen, the Mighty, the Merciful.

“Who made beautiful everything that (Allah) created, and (Allah) began the creation of man from dust.

“Then (Allah) made his progeny of an extract, of worthless water.

“Then (Allah) made him complete and breathed into him of (Allah’s) spirit, and gave you ears and eyes and hearts;  little it is that you give thanks!”  (v5-9).

“Is he then, who is a believer, like him who is a transgressor?  They are not equal.”  (v18).

“O Prophet, keep thy duty to Allah and obey not the disbelievers and the hypocrites.  Surely Allah is ever Knowing, Wise.

“And follow that which is revealed to thee from thy Lord.  Surely Allah is ever Aware of what you do;

“And trust in Allah.  And Allah is enough as having charge of affairs.”  (v1-3).

“The Prophet is closer to the faithful than their own selves, and his wives are as their mothers.  And the possessors of relationship are closer one to another in the ordinance of Allah than other believers, and those who fled their homes, except that you do some (benevolence) to your friends.  This is written in the Book.”  (v6).

Trials towards believers are described.

“That Allah may reward the (Truthful) for their (Truth), and chastise the hypocrites, if (Allah) please, or turn to them mercifully.  Surely Allah is ever Forgiving, Merciful.”  (v24).

“O Prophet, say to thy wives:  If you desire this world’s life and its adornment, come, I will give you a provision and allow you to depart a (well) departing.

“And if you desire Allah and (Allah’s) Messenger and the abode of the Hereafter, then surely Allah has prepared for the doers of (benevolence) among you a mighty reward.

“O wives of the Prophet, whoever of you is guilty of manifestly improper conduct, the chastisement will be doubled for her.  And this is easy for Allah.”  (v28-30).

“O wives of the Prophet, you are not like any other women.  If you would keep your duty, be not soft in speech, lest he in whose heart is a disease yearn;  and speak a word of (benevolence).”  (v32).

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the (Truthful) men and the (Truthful) women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah much and women who remember—Allah has prepared for them forgiveness and a mighty reward.”  (v35).

“And it behoves not a believing man or a believing woman, when Allah and (Allah’s) Messenger have decided an affair, to exercise a choice in their matter.  And whoever disobeys Allah and (Allah’s) Messenger, he surely strays off to manifest error.”  (v36).

“O Prophet, surely We have sent thee as a witness, and a bearer of (benevolent) news and a warner.

“And as an inviter to Allah by (Allah’s) permission, and as a light-giving sun.”  (v45-46).

“It is not allowed to thee to take wives after this, nor to change them for other wives, though their beauty be pleasing to thee, except those whom thy right hand possesses.  And Allah is ever Watchful over all things.”  (v52).

“O you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished—but when you are invited, enter, and when you have taken food, disperse—not seeking to listen to talk.  Surely this give the Prophet trouble, but he forbears from you, and Allah forbears not from the (Truth).  And when you ask of them any (benefit), ask of them from behind a curtain.  This is purer for your hearts and their hearts.  And it behoves you not to give trouble to the Messenger of Allah, nor to marry his wives after him ever.  Surely this is grievous in the sight of Allah.”  (v53).

“If you do a thing openly or do it in secret, then surely Allah is ever Knower of all things.”  (v54).

“O Prophet, tell thy wives and thy daughters and the women of the believers to let down upon them their over-garments.  This is more proper, so that they may be known, and not be given trouble.  And Allah is ever Forgiving, Merciful.”  (v59).

“O you who believe, keep your duty to Allah and speak straight words.

“(Allah) will put your deeds into a right state for you, and forgive you your sins.  And whoever obeys Allah and (Allah’s) Messenger, he indeed achieves a mighty success.”  (v70-71).

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Within Verse 32, there is the admonishment of following the transgressive religious practises of an individual’s parents;  what is the nature of authority and the transmission of religious beliefs and practises within a religious tradition that is fundamentally predicated upon revelation and conversion?  Amidst the distinction between the absolute historic practises of one’s ancestors and the intentionality of transmitting a religion from parents to children, what construct/principles of authority are emphasised within such a tradition?  How are apparent distinctions reconciled?

Within Sura Al Sajdah, Verse 9, there is a reference to the “spirit” of Allah;  how is this to be appropriately understood, and how does this compare with the Holy Spirit communicated within the Christian Gospels, as well as the Atman of Brahman that is communicated within the Hindu Bhagavad Gita?  How does this description compare with the teachings within the Torah regarding the creation of Adam and the breath of life?

How does the description of the creation of humanity compare with the metaphysical teachings within the Hindu Upanishads and Bhagavad Gita?

How does Verse 18’s teaching regarding the inequality (between the believer and the disbeliever) compare with the teachings of equanimity within the Bhagavad Gita, as well as within the Digha Nikaya?  Is there any evidence of teachings of such “equanimity” within the Koran?  And amidst the respective teachings regarding equanimity, do the Bhagavad Gita and Digha Nikaya maintain some responsibility of identifying such equanimity within the Koran?

Amidst the protocols provided for the treatment of the wives of the Prophet Muhammad (PBUH), is there, effectively, a hierarchy established between the Prophet’s family and the respective families of additional believers?

Amidst a perceived distinction between the nature of existence of believers and the nature of existence of the Prophet Muhammad (PBUH), how does this effect the command to follow the Sunnah of the Prophet?

What is the appropriate balance of personal discernment and investigation, amidst the teaching within Verse 46 regarding categorical obedience to Allah and the Prophet Muhammad (PBUH)?  How is this nature of authority perpetuated upon the passing of the Prophet?

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Blessings upon the Prophets:

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, the Indigenous, Tainoterranea, Asia, Europe, Mediterranea, and Africa, and the Universe.
ૐ.  אמן.

שלום.नमस्ते.สมาธิ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.

ૐ.  אמן.