Holy Scriptures Study, Week 31 Emor; 118.9.6

שלום.नमस्ते.สมาธ.Pax.سلام.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 31  Emor;  118.9.6

Torah

Vayikra 21:1 – 24:23

“Adonai told (Moshe) to speak to Aaron’s descendants, the priests:

“ ‘You must not make yourselves ritually unclean by contact with the dead, unless it is a blood relative, such as a mother, father, son, daughter, or brother, or an unmarried sister.

“ ‘But you must not defile yourself even for a close married relative.’”  (v1-4).

“They must not marry an immoral woman.  And they must not marry a woman who has been divorced.  A priest must be holy to Adonai.”  (v7).

“They must be treated with respect, because they present food offerings to Adonai.  Priests must be holy because I am Adonai—I am holy, and I have made them holy.”  (v8).

“The High Priest must never go near a dead body even if it is his father or his mother.  A High Priest must not leave the sanctuary to participate in a funeral, because he has been ordained and he will defile Adonai’s sanctuary.  I am God.  I command it.”  (v11-12).

“A High Priest must marry a virgin.  He must not marry a widow, a divorcee, or an immoral woman.  He may marry only a virgin from among the tribe of the Levites.”  (v13-14).

“Adonai spoke to (Moshe), and said to him:

“ ‘Instruct Aaron as follows:

“ ‘And of your descendants who has a physical defect must not approach the altar to present a food offering to Adonai.’”  (v16-17).

“He may still, however, eat the food offerings from the holy and from the most holy.”  (v22).

“A priest who is a leper or who has a discharge from his penis must not eat any sacred offerings until he has cleansed himself.”  (v4).

“A non-priest is never allowed to eat sacred offerings.  Even if he lives with a priest or is hired by him, he is still not allowed to eat the sacred offering.

“However, if a priest purchases a slave, then the slave may eat the sacred offering.  A slave born in the house of a priest may also eat his food.”  (v10-11).

“If a priest’s daughter marries a non-priest, she can no longer eat the sacred food.  But if the priest’s daughter has no children, or is widowed or divorced, she may return to her father’s house with the same status as when she was a girl, and then she is permitted to eat her father’s food.”  (v12-13).

“If a person by mistake eats a sacred offering, he must pay the price of the food plus twenty percent and give it to the priest.”  (v14).

“Adonai spoke to (Moshe), and said to him:  Instruct Aaron and his sons and all the Israelites, and say to them:

“These are the laws for any person, whether an Israelite or a foreigner who resides among you, who brings an animal to present as a burnt offering to Adonai to fulfil a promise or as a voluntary gift.

“It must be a healthy male animal taken from the cattle, sheep, or goats.  An animal with a defect will not be acceptable.”  (v17-20).

“You must not offer Adonai an animal that has any physical defects or sores or skin diseases.  You must not offer such an animal as a fire offering to Adonai.

“An ox or a sheep that has an extra or a missing limb can be brought as an offering to the sanctuary.  But no such animal is acceptable as a sacrifice on the altar.” (v22-23).

“Adonai instructed (Moshe), and said:

“When a bull, sheep, or goat is born, it must remain with its mother for seven days, but after the eighth day it is acceptable as a fire offering to Adonai.

“You must not slaughter a female animal and its child on the same day, whether it is a bull, a sheep, or a goat.”  (v27-28).

“Adonai spoke to (Moshe), and said to him:  Instruct the Israelites and say to them:

“These are the special times that you must celebrate as sacred holidays to Adonai.  These are My special festivals:

“During the six weekdays you may do your work, but the seventh day is (Shabbat), a day of rest.  It is a sacred time to Adonai, and you shall do no work, no matter where you live;  it is Adonai’s (Shabbat).”  (v1-3).

“In the first month, on the afternoon of the fourteenth day, you must sacrifice a Passover offering to Adonai.  Then, on the fifteenth of the month you shall celebrate the Festival of Unleavened Bread, and you must eat matzot for seven days.

“The first day shall be a sacred holiday, and you must not do any work.

“Then for seven days you shall bring sacrifices to Adonai.  The seventh day shall be a sacred holiday, and once again you must not do any work.”  (v5-8).

“From the day following the Passover holiday, when you brought the omer as a wave offering, you shall count seven complete weeks until the day after the seventh week;  there shall be a total of fifty days.  Then, on the fiftieth day, you shall present an offering of new grain to Adonai.”  (v15-16).

“That same day shall be celebrated as a sacred holiday on which no work shall be done.  This is a permanent law and must be observed wherever you may live.”  (v21).

“Adonai spoke to (Moshe) and said:  Instruct the Israelites and say:  The first day of the seventh month shall be a day of complete rest.  It is a sacred holiday of remembrance and shall be welcomed by sounding the shofar.

“On this day you must not do any work, and you must bring a fire offering to Adonai.

“Adonai spoke to (Moshe), and said:

“The tenth of the seventh month shall be celebrated as a Day of Atonement.

“It is a sacred holiday, and you must fast and bring an offering to Adonai.  Do not do any work on this day;  it is a Day of Atonement, when you ask Adonai to forgive your sins.”  (v23-28)

“Adonai spoke to (Moshe) and instructed him:

“Speak to the Israelites, and say:

“Beginning on the fifteenth of the seventh month you shall celebrate the Festival of Sukkot to Adonai for seven days.  On the first day of this sacred holiday you must not do any work.  For seven days, you must present offerings to Adonai.

“The eighth day shall be a sacred holiday, and you shall bring an offering to Adonai.  It is a time of complete rest, and you shall not do any work.”  (v33-36).

“Adonai spoke to (Moshe), and told him to instruct the Israelites to bring pure olive oil made from hand-crushed olives, to keep the golden menorah constantly burning.”  (v1-2).

“You shall take the finest grade of flour and bake it into twelve loaves.  Each loaf shall weigh about four pounds.”  (v5).

“Every (Shabbat), fresh loaves shall be arranged before Adonai.  Priests in every generation must continue to do this for the Israelites.”  (v8).

“An Israelite woman married an Egyptian man.  Their son quarrelled with an Israelite man and cursed Adonai.”  (v10-11).

“Finally Adonai spoke to (Moshe), and said:

“ ‘Take the man who cursed (Me) out of the camp, and let witnesses who heard him curse Me place their hands on his head.  Then the entire community shall put him to death.”  (v13-14).

“If someone deliberately injures his neighbour, whatever he has done to his neighbour must be done to him.  Full compensation must be paid for a fracture or the loss of an eye or a tooth.  If someone causes an injury to another person, then the same injury shall be inflicted on him.”  (v19-20).

“If someone kills an animal, he must pay for it, but if he kills a human being, he must be put to death.  There shall be equality under the law for both the foreigner and the native-born.  I am Adonai.  I command it.”  (v21-22).

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How does the prohibition of the Kohanim from visiting the body of a deceased relative (and the notion of maintaining the cleanliness of the Kohanim and the High Priest) compare with the Hindu caste system and the emergence of “untouchability” regarding “castely” duties that involve physically touching the bodies of deceased people?  How do such practises intersect amongst the belief of the intrinsic Divinity and equality that exists within all individuals, and all beings?  How does the consumption of animal factor within such an aversion towards the touching of dead flesh?

How does the general designation of the Kohanim and the Levites as the “Priestly Tribe” compare with the Hindu caste system and the designation of the Brahmin caste?  What are the implications amongst these amidst the respective emergence of Jesus and the Buddha?  Do the continuing designations of “religious leader” and “lay person,” or “believer” and “unbeliever,” effectively establish similarly binary caste systems?  Is it possible for society to exist without any significant socio-spiritual distinctions;  and if so, what might that look like?

What are the implications of a hired servant being prohibited from eating the priest’s offerings, but a slave being permitted to eat the priest’s offerings?  Whilst this may seem like a higher honour, the notion of the explicit lower standing of a slave seems to suggest otherwise;  is the slave perceived as a family member of the priest, or as livestock of the priest, or within another social context?  What is the social barrier that the slave surpasses beyond the hired servant, yet that also maintains the designation of enslavement of the slave?

What are the lessons to be appropriately gleaned from a widow daughter’s ability to return to her priestly far’s house, as long as she is without any children?  Why is the description regarding her having children rather than her being a virgin;  what are the implications within that distinction?  And what are the social implications of a woman being able to eat from her priestly far’s offerings?

Does the 20% penalty for mistakenly eating from the Kohanim’s offerings simply make the Kohanim’s offerings increasingly expensive?

What is the nature, and intention, within the symmetry regarding “physical defects” within the Kohanim and within the animals being sacrificed?  Whilst such prohibitions may be provided to ensure the “genuineness” within people’s intent whilst making the offering, what ontological statement does this make towards the nature of possessing such “physical defects”?  Does the alleviation of animal sacrifices (and the concerns therein regarding “physical defects”) effectively alleviate the concerns of such defects existing within the Kohanim?

How do the annual religious observances commanded by Adonai compare and contrast with the annual observances found within additional religious traditions?

What implications are drawn from the actions and punishment regarding the man born of an Israelite mor and an Egyptian far?  How does this exist within the context of the consequences regarding Moshe’s marriage with an Egyptian woman, and Yosef’s marriage with an Egyptian woman?  What are the implications regarding such “inter-religious” marriages and children throughout the millennia and Diaspora of the children of Israel?  Does there exist an intrinsic “guilt,” “shame,” and/or “dishonour” amongst Israelis and Jews who have ancestry beyond the tribes of Israel?  And what is the nature of effective and expected allegiance of such children to such additional tribes?  Amidst the belief of the omnipotence of Adonai, is such “integration” actually intentional;  and if so, what purpose might exist within such heterogeneity?

Does the law of retribution have any relevance or is it an antiquated approximation of justice?  How is the process of restoration and healing both facilitated and prevented through the implementation of retribution?  How do teachings within additional religious traditions compare and contrast with this principle?  What are some additional viable alternatives?  And how does the principle of forgiveness factor within such a process of justice and reconciliation?

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Bhagavad Gita

Chapters 7 – 8

“With your mind intent on (Me), Arjuna, discipline yourself with the practice of yoga.  Depend on (Me) completely.  Listen, and I will dispel all your doubts;  you will come to know (Me) fully and be united with (Me).”  (v1).

“I will give you both jnana and vijnana.  When both these are realized, there is nothing more you need to know.”  (v2).

“Earth, water, fire, air, akasha, mind, intellect, and ego—these are the eight divisions of (My) prakriti.

“But beyond this I have another, higher nature, Arjuna;  it supports the whole universe and is the source of life in all beings.”  (v4-5).

“There is nothing that exists separate from (Me), Arjuna.  The entire universe is suspended from (Me) as (My) necklace of jewels.

“Arjuna, I am the taste of pure water and the radiance of the sun and moon.  I am the sacred word and the sound heard in air, and the courage of human beings.

“I am the sweet fragrance in the earth and the radiance of fire;  I am the life in every creature and the striving of the spiritual aspirant.”  (v8-9).

“My eternal seed, Arjuna, is to be found in every creature.  I am the power of discrimination in those who are intelligent, and the glory of the noble.

“In those who are strong, I am strength, free from passion and selfish attachment.  I am desire itself, if that desire is in harmony with the purpose of life.”  (v10-11).

“The states of sattva, rajas, and tamas come from (Me), but I am not in them.

“These three gunas deceive the world:  people fall to look beyond them to (Me), supreme and imperishable.

“The three gunas make up (My) divine maya, difficult to overcome.  But they cross over this maya who take refuge in (Me).

“Others are deluded by maya;  performing evil deeds, they have no devotion to (Me).  Having lost all discrimination, they follow the way of their lower nature.” (v12-15).

“(Benevolent) people come to worship (Me) for different reasons.  Some come to the spiritual life because of suffering, some in order to understand life;  some come through a desire to achieve life’s purpose, and some come who are men and women of wisdom.

“Unwavering in devotion, always united with (Me), the man or woman of wisdom surpasses all the others.  To them I am the dearest beloved, and they are very dear to (Me).

“All those who follow the spiritual path are blessed.  But the wise who are always established in union, for whom there is no higher goal than (Me), may be regarded as (My) very Self.”  (v16-18).

“When a person is devoted to something with complete faith, I unify his faith in that.

“Then, when his faith is completely unified, he gains the object of his devotion.  In this way, every desire is fulfilled by (Me).”  (v21-23).

“Through lack of understanding, people believe that I, the Unmanifest, have entered into some form.  They fail to realize (My) (True) nature, which transcends birth and death.

“Few see through the veil of maya.  The world, deluded, does not know that I am without birth and changeless.

“I know everything about the past, the present, and the future, Arjuna;  but there is no one who knows (Me) completely.” (v24-26).

“Delusion arises from the duality of attraction and aversion, Arjuna;  every creature is deluded by these from birth.

“But those who have freed themselves from all wrongdoing are firmly established in worship of (Me).  Their actions are pure, and they are free from the delusion caused by the pairs of opposites.”  (v27-28).

“Those who see (Me) ruling the cosmos, who see (Me) in the adhibhuta, the adhidaiva, and the adhiyajna, are conscious of (Me) even at the time of death.”  (v30).

“O Krishna, what is Brahman, and what is the nature of action?  What is the adhyatma, the adhibhuta, the adhidaiva?

“What is the adhiyajna, the supreme sacrifice, and how is it to be offered?  How are the self-controlled united with (You) at the time of death?”  (v1-2).

“My highest nature, the imperishable Brahman, gives every creature its existence and lives in every creature as the adhyatma.  My action is creation and the bringing forth of creatures.

“The adhibhuta is the perishable body;  the adhidaiva is Purusha, eternal spirit.  The adhiyajna, the supreme sacrifice, is made to (Me) as the Lord within you.”  (v3-4).

“Those who remember (Me) at the time of death will come to (Me).

“Do not doubt this.  Whatever occupies the mind at the time of death determines the destination of the dying;  always they will tend toward that state of being.

“Therefore, remember (Me) at all times and fight on.  With your heart and mind intent on (Me), you will surely come to (Me).

“When you make your mind one-pointed through regular practice of meditation, you will find the supreme glory of the Lord.”  (v5-8).

“The Lord is the supreme poet, the first cause, the sovereign ruler, subtler than the tiniest particle, the support of all, inconceivable, bright as the sun, beyond darkness.”  (v9).

“I will tell you briefly of the eternal state all scriptures affirm, which can be entered only by those who are self-controlled and free from selfish passions.  Those whose lives are dedicated to Brahman attain this supreme goal.

“Remembering (Me) at the time of death, close down the doors of the senses and place the mind in the heart.  Then, while absorbed in meditation, focus all energy upwards to the head.

“Repeating in this state the divine Name, the syllable Om that represents the changeless Brahman, you will go forth from the body and attain the supreme goal.”  (v11-13).

“I am easily attained by the person who always remembers (Me) and is attached to nothing else.

“Such a person is a (True) yogi, Arjuna.  Great souls make their lives perfect and discover (Me);  they are freed from mortality and the suffering of this separate existence.

“Every creature in the universe is subject to rebirth, Arjuna, except the one who is united with (Me).”  (v14-16).

“But beyond this formless state there is another, unmanifested (Reality), which is eternal and is not dissolved when the cosmos is destroyed.”  (v20).

“This supreme Lord (Who) pervades all existence, the (True) Self of all creatures, may be (Realised) through undivided love.”  (v22).

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How can one “depend on Brahman completely”?  What does that look like?  What tangibility, and what actions exist within such reliance and Faith?  What does a complete “absence of dependence” upon Brahman look like;  what are the tangibilities and actions of such a lack of Faith?  And how can the respective behaviours of these polarities be evidence within the temporal behaviour of an individual’s own self?

Can earth, water, fire, and air be considered as the basic elements that exist within the Universe?  How do the comparatively abstract notions of akasha, mind, intellect, and ego factor within this context of prakriti?  Can “seed” (and its progenerative quality) be considered as another element within the Universe that is substantially distinct (even from “earth”);  and how does this connect with the description of the higher nature of Brahman as the source of life within all beings?  And can all elements be simply considered all as different forms of “matter,” and that the only distinct phenomena that exist within the Universe are matter, energy, and “Now” (the intangible experience of the Atman, spirit, soul, intellect, ego, and similar concepts)?    

Amidst the description of the gunas being derived from Brahman, how can the “evil” deeds of an individual be attributed to the individual rather than to the source of the characteristic that prompts (and that exists within) the deed, Brahman?  With such an understanding, is the entire notion of “evilness” simply a delusion?  And if so, what is the purpose of such a delusion?  Within the experience of life, does an individual encounter the challenge of “evilness,” simply as a means of learning how to forgive, and to be forgiven?  Amidst the ascension beyond pain and pleasure, is the “illusion of evilness” increasingly easy to comprehend?

What is the nature, and purpose, of the distinctions amongst different spiritual aspirants:  those searching for relief from suffering, those searching to understand life, those searching to achieve life’s purpose, and those searching for wisdom?  Is there actually any distinction amongst these different motivations?

Beginning within verse 21, there is the teaching regarding “unifying one’s Faith” towards the object of one’s devotion;  how does this compare with the Buddha’s Dependent Origination and Becoming;  and with Jesus’s teaching regarding benevolent works, serving Deus or mammon, and dedicating one’s Faith;  and with Moshe’s blessing and curse, and instruction for the Israelites to maintain the integrity of Adonai’s mitzvot amidst the influences of additional tribes and traditions;  and the Koran’s teaching of Allah testing individuals through the provision of material wealth?

What exists within humanity’s tendency of attempting to “tangiblise” Brahman?  What are the perceived benefits within such identification, and what are the perceived detriments?  How does bowing towards the Torah and the Temple wall, bowing towards Mecca and the Kaba, bowing towards the Cross, bowing towards murtis and statues that represent celestial beings, and bowing towards other individuals and objects, all factor within this practise of “tangiblising” Brahman?  What are the purposes;  what are the fallacies;  and how do such practises discourage practitioners within respective traditions into condemning each other for the perceived blasphemous or inappropriateness of such behaviour?  How does the submission of bowing compare with the submission of feeding, clothing, housing, and healing people?

Amidst the notion of years, months, days, and partially hours simply being respective measurements of the respective orbits and rotations of the Earth and Moon, is there any legitimacy within the notion of “time” simply being an elusion;  that these measurements are simply a measure of distance and movement, rather than necessarily of the passage of time;  and that there is simply the continual experience of “Now,” that is always changing, and that maintains a certain perception of the “past” and of the “future”?  How might such an understanding help facilitate reconciliation, direction, and purpose within the respective actions of individuals within the “Now”?

How does “Om” compare and contrast with “YHVH” (Hashem)?  How do the respective understanding, practise, utilisation, and phonetics of both of these terms compare and contrast with each other?

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Digha Nikaya

Sakka Panha Suttanta

Chapter 1

“Thus have I heard.  The Exalted One was once staying in Magadha, to the east of Rajagaha, at a Brahmin village named Ambasanda.  There he resided on the Vediya mountain to the north of the village, in the cave called the cave of Indra’s Sal Tree.  Now at that time a longing came over Sakka, the king of the (deities), to visit the Exalted One.”  (v1).

Saka communicates to additional celestial beings the intention to visit the Buddha.

“So Sakka, the king of the (deities), surrounded by the Thirty-and-Three, and attended by Five-crest the Gandhabba, vanished from his heaven as easily as a strong man might shoot out his arm, or draw in his arm outshot, and reappeared in Magadha, standing on the Vediya mountain.”  (v2).

“Then said Sakka, the king of the (deities), to Five-crest the Gandhabba:-- ‘Difficult of approach, dear Five-crest, are Tathagatas, to one like me, when they are rapt in the bliss of meditation, and for that purpose abiding in solitude.  But if you were first to gain over the Exalted One by your music then might I afterwards come up and visit him, the Arahant, the Buddha supreme.”  (v4).

Five-crest the Gandhabba sings to the Buddha.

“And he stood on one side, and let his lyre be heard and recited these verses concerning the Awakened One and the Truth, the Arahants and Love:--”  (v4).

“Lady, thy father Timbaru I greet

“With honour due, O Glory-of-the-Sun!

“In that he wrought a thing so nobly fair

“As thou, O fount divine of all my joy!”  (v5).

“When Five-crest had finished the Exalted One said to him:-- ‘The sound of your strings, Five-crest, so harmonizes with that of your song, and the sound of your voice with that of the strings, that your lyre does not too much colour your song, nor your song too much colour your play.  Where, Five-crest, did you learn these verses ‘concerning the Awakened One and the (Dharma), the Arahants, and Love?’”  (v6).

“The Exalted One, (leader), was once staying at Uruvela, on the bank of the Neranjara river, at the foot of the Goatherd’s Banyan tree before he attained to Enlightenment.  Now at that time, (leader), the lady called Bhadda, in appearance as Sunshine, daughter of Timbaru, king of the Gandhabbas, was beloved by me.  But that lady, (leader), was in love with another—Sikhaddi, son of Matali the charioteer.  And since I could not get the lady by any method whatever, I took my lyre of yellow Beluva wood, and going to the abode of Timbaru, king of the Gandhabbas, I played my lyre and recited these verses concerning the Awakened One, the (Dharma), the Arahants and Love:--”  (v6).

The song is repeated.

“And when I had finished, (leader), the Lady Suriyavaccasa said to me:--

“ ‘That Blessed One, sir, I have not seen face to face, and yet I heard of him when I went to dance at the Sudhamma Hall of the Three-and-Thirty (deities).  Since you so extol the Blessed One, let there be a meeting between thee and me today.  So, (leader), I met that lady, not on that day but afterwards.”  (v7).

Sakka observes Gandhabba and the Buddha conversing and manoeuvres to approach the Buddha.

“Now at that time in the cave the rough passages were made smooth, the narrow spaces were made wide, and in the dark cavern it became bright, such was the potency of the celestials.  Then said the Exalted One to Sakka:-- ‘Wonderful is this!  Marvellous is this, that the venerable Kosiya, with so much to do, so much to perform, should come hither!’”  (v9).

Sakka tells the Buddha of a previous encounter with the Buddha.

“(Leader), I have heard and understood when in the presence of those (deities) who were reborn into the heaven of the Three-and-Thirty before Us, that when a Tathagata, an Arahant Buddha supreme, arises in the world, the celestial hosts wax in numbers, and the Asura hosts wane.  And I myself, (leader), have seen and can witness that this is so.  Take, (leader), this case.  There was, at Kapilavatthu, a daughter of the Buddha, the Dhamma, and the (Sangha), and who fulfilled the precepts.  She, having abandoned a woman’s thoughts and cultivated the thoughts of a man, was, at the dissolution of the body after her death, reborn to a pleasant life, into the communion of the Three-and-Thirty (deities), into sonship with us.  And there they knew her as ‘Gopaka of the sons of the (deities), Gopaka of the sons of the (deities).’  Moreover, (leader), there were three bhikkhus who, having followed the religious life prescribed by the Exalted One, were reborn into a lower state among the Gandhabbas.  Surrounded by and enjoying the pleasures of the five senses, they used to wait upon and minister to us.  Things being so, Gopaka upbraided them saying:-- ‘here were your ears, sirs, that ye hearkened not to the Dhamma of the Exalted One?  Here am I who being but a maiden, trusting the Buddha, the Dhamma, and the (Sangha), and fulfilling the precepts, abandoned all my woman’s thoughts and, cultivating a man’s thoughts, was reborn after my death into a pleasant life, into communion with the Three-and-Thirty (deities), into the sonship of Sakka, the (leader) of the (deities), and am known as Gopaka, son of the (deities).  But ye, sirs, following the religious life of the Exalted One, have only been reborn into the lower state of Gandhabbas.  A sad thing, indeed, is this to see, when we behold our co-religionists reborn into the inferior condition of Gandhabbas.’  Of those fairies, (leader), thus rebuked by Gopaka, two acquired in that same lifetime mindfulness, and therewith the heaven of the ministers of Brahma.  But the third fairy clave to sensuous enjoyment.”  (v11).

The song of Gopaka is recited.

“Then the Exalted One thought:  ‘For a long time now this Sakka has lived a purelife.  Whatever question he may ask of me will be to (benevolent) purpose, and not frivolous.  And what I shall answer, that will he quickly understand.’  Then did the Exalted One address these verses to Sakka, (leader) of deities:--”  (v13).

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How does the Gandhabba’s song to the Buddha compare with the Songs of David and additional poetry within the Tanakh of Judaism? 

Amidst the Buddha’s equanimity and emphasis upon transcending the lures of the senses, how is it that Gandhabba’s song is able to influence the Buddha in such a manner?

What are the implications of the story of Gopaka, particularly regarding the gender specificity of an individual amidst the experience of reincarnation?  Amidst the Buddhist belief of reincarnation, is it possible for a male to have a previous experience as a female, and a female the previous experience of a male?  What implications does such gender “Universality” have within the notion of reincarnation being the esoteric experience of an individual amidst the infinity of, and unity within, the Universe (both past and future)?  How does such an understanding help men to adhere to the responsibilities of being men within this lifetime, and help women to adhere to the responsibilities of being women within this lifetime?

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Gospels

Matthew 13 – 15

“That same day Jesus went out of the house and sat beside the sea.  And great crowds gathered about him, so that he got into a boat and sat there;  and the whole crowd stood on the beach.  And he told them many things in parables, saying:  ‘A sower went out to sow.  And as he sowed, some seeds fell along the path, and the birds came and devoured them.  Other seeds fell on rocky ground, where they had not much soil, and immediately they sprang up, since they had not depth of soil, but when the sun rose they were scorched;  and since they had not root they withered away.  Other seeds fell upon thorns, and the thorns grew up and choked them.  Other seeds fell on (beneficial) soil and brought forth grain, some a hundred-fold, some sixty, some thirty.  He who has ears, let him hear.’”  (v1-9).

“Then the disciples came and said to him, ‘Why do you speak to them in parables?’  And he answered them, ‘To you it has been given to know the secrets of the (Sovereignty) of heaven, but to them it has not been given.  For to him who has will more be given, and he will have abundance;  but from him who has not, even what he has will be taken away.  This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.’”  (v10-13).

“Hear then the parable of the sower.  When any one hears the word of the (Sovereignty) and does not understand it, the evil one comes and snatches away what is sown in his heart;  this is what was sown along the path.  As for what was sown on rocky ground, this is he who hears the word and immediately receives it with joy;  yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away.  As for what was sown among thorns, this is he who hears the word, but the cares of the world and the delight in riches choke the word, and it proves unfruitful.  As for what was sown on (beneficial) soil, this is he who hears the word and understands it;  he indeed bears fruit, and yields, in one case a hundredfold, in another sixty, and in another thirty.”  (v18-23).

“Another parable he put before them, saying, ‘The (Sovereignty) of heaven may be compared to a man who sowed (beneficial) seed in his field;  but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away.  So when the plants came up and bore grain, then the weeds appeared also.  And the servants of the householder came and said to him, ‘Sir, did you not sow (beneficial) seed in your field?  How then has it weeds?’  He said to them, ‘An enemy has done this.’  The servants said to him, ‘Then do you want us to go and gather them?’  But he said, ‘No;  lest in gathering the weeds you root up the wheat along with them.  Let both grow together until the harvest;  and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”  (v 24-30).

“Another parable he put before them, saying, ‘The (Sovereignty) of heaven is like a garin of mustard seed which a man took and sowed in his field;  it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.’”  (v31-32).

“He told them another parable.  ‘The (Sovereignty) of heaven is like leaven which a woman took and hid in three measures of flour, till it was all leavened.’”  (v33).

“Then he left the crowds and went into the house.  And his disciples came to him, saying, ‘Explain to us the parable of the weeds of the field.’  He answered, ‘He who sows the (beneficial seed) is the Son of man;  the field is the world, and the (beneficial) seed means the sons of the (Sovereignty);  the weeds are the sons of the evil one, and the enemy who sowed them is the devil;  the harvest is the close of the age, and the reapers are angels.  Just as the weeds are gathered and burned with fire, so will it be at the close of the age.  The Son of man will send his angels, and they will gather of his kingdom al causes of sin and al evildoers, and throw them into the furnace of fire;  there men will weep and gnash their teeth.  Then the righteous will shine like the sun in the (Sovereignty) of their (Deus).  He who has ears, let him hear.’”  (v36-43).

“And when Jesus had finished these parables, he went away from there, and coming to his own country he taught them in their synagogue, so that they were astonished, and said, ‘Where did this man get this wisdom and these mighty works?  Is not this the carpenter’s son?  Is not his mother called Mary?  And are not his brothers James and Joseph and Simon and Judas?  And are not all his sisters with us?  Where then did this man get all this?’  And they took offense at him.  But Jesus said to them, ‘A prophet is not without honor except in his own country and in his own house.’  And he did not do many mighty works there, because of their unbelief.”  (v53-58).

There is the description of Herod beheading John the Baptist.

“Now when Jesus heard this, he withdrew from there in a boat to a lonely place apart.  But when the crowds heard it, they followed him on foot from the towns.  As he went ashore he saw a great throng;  and he had compassion on them, and healed their sick.  When it was evening, the disciples came to him and said, ‘This is a lonely place, and the day is now over;  send the crowds away to go into the villages and buy food for themselves.’  Jesus said, ‘They need not go away;  you give them something to eat.’  They said to him, ‘We have only five loaves here and two fish.’  And he said, ‘Bring them here to me.’  Then he ordered the crowds to sit down on the grass;  and taking the five loaves and the two fish he looked up to heaven, and blessed, and broke and gave the loaves to the disciples, and the disciples gave them to the crowds.  And they all ate and were satisfied.  And they took up twelve baskets full of the broken pieces left over.  And those who ate were about five thousand men, besides women and children.”  (v13-21).

“Then he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds.  And after he had dismissed the crowds, he went up on the mountain by himself to pray.  Wen evening came, he was there alone, but the boat by this time was many furlongs distant from the land, beaten by the waves;  for the wind was against them.  And in the fourth watch of the night he came to them, walking on the sea.  But when the disciples saw him walking on the sea, they were terrified, saying, ‘It is a ghost!’  and they cried out for fear.  But immediately he spoke to them, saying, ‘Take heart, it is I;  have no fear.’

“And Peter answered him, ‘(Leader), if it is you, bid me come to you on the water.’  He said, ‘Come.’  So Peter got out of the boat and walked on the water and came to Jesus;  but when he saw the wind, he was afraid, and beginning to sink he cried out, ‘(Leader), save me.’  Jesus immediately reached out his hand and caught him, saying to him, ‘O man of little faith, why did you doubt?’  And when they got into the boat, the wind ceased.  And those in the boat worshiped him, saying, ‘Truly you are the Son of God.’”  (v22-33).

“You hypocrites!  Well did Isaiah prophesy of you, when he said:

“ ‘This people honors (Me) with their lips, but their heart is far from (Me);

“ ‘in vain do they worship (Me), teaching as doctrines the precepts of men.’”  (v7-9).

“And he called the people to him and said to them, ‘Hear and understand:  not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man.’”  (v10-11).

“And he said, ‘Are you also still without understanding?  Do you not see that whatever goes into the mouth passes into the stomach, and so passes on?  But what comes out of the mouth proceeds from the heart, and this defiles a man.  For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander.  These are what defile a man;  but to eat with unwashed hands does not defile a man.’”  (v16-20).

“And Jesus went away from there and withdrew to the district of Tyre and Sidon.  And behold, a Canaanite woman from that region came out and cried, ‘Have mercy on me, O (Leader), Son of David;  my daughter is severely possessed by a demon.’  But he did not answer her a word.  And his disciples came and begged him, saying, ‘Send her away, for she is crying after us.’  He answered, ‘I was sent only to the lost sheep of the house of Israel.’  But she came and knelt before him, saying, ‘(Leader), help me.’  And he answered, ‘It is not fair to take the children’s bread and throw it to the dogs.’  She said, ‘Yes, (Leader), yet even the dogs eat the crumbs that fall from their masters’ table.’  Then Jesus answered her, ‘O woman, great is your faith!  Be it done for you as you desire.’  And her daughter was healed instantly.”  (v21-28).

Jesus heals and feeds the people.

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Within the parable of the “sower of seeds,” might the fundamental distinction be understood as the seeds that are sown in beneficial soil and the seeds that are sown in a dubious manner (with the different challenges of this temporal life having similar consequences)?  Whilst Jesus explains the seeds as the teachings of righteousness, can the seeds within this parable also be appropriately understood as the children of those who receive the teachings?  And if so, what implications do the actions of the sower have regarding the manner in which he “plants his seeds”?

How does Jesus’s teaching, regarding “from him who has not, even what he has will be taken away,” intersect with Jesus’s previous teaching within the Sermon on the Mount, regarding “blessed are the impoverished”?  What appropriate socioeconomic policies are to be drawn from these respective teachings?

May it be considered that, amidst the continuing condition of suffering within the Universe upon the passing of Jesus, that all the disciples of Jesus exist, in some manner, within the initial categories of sowers (with a lack of understanding, a lack of rootedness amidst persecution, and/or a tendency for being usurped by the “cares of the world”)?  If otherwise, what is the tangible fruit that is reaped by the sower within the beneficial soil, and how does this differ from the effective fruits of the other sowers?

Amidst the parable of the enemy sowing weeds, there is the literal consideration of such individuals actually cultivating and storing the seeds of weeds specifically with the intention of sabotaging another person’s crops;  is this an actual agricultural tactic?  Can the manufacturing and stockpiling of weapons be considered in a similar manner?  What other forms of human “production” and “cultivation” exist specifically within an antagonist context, with the specific intention of causing harm to another individual and/or community?  And how do the manufacturing of weapons and additional antagonistic tactics have a detrimental effect on exactly those individuals and communities who practise such?  How can people be encouraged to transcend such practises?

What is the cause, and the nature, of the lack of honour that a Prophet experiences within his own house?  How does Jesus’s experience compare and contrast with the respective experiences of Avraham, Yitzak, Yaakov, Moshe, the Buddha, Arjuna, and Muhammad?

Amidst the story of Jesus and Peter walking atop the sea, there is the consideration:  does each person, with sufficient Faith, have the propensity of walking atop the sea?  And if so, what do such individuals relinquish by having such Faith and such ability?  Amidst such Faith and ability, what becomes the actual nature of the sea and additional phenomena throughout the Universe?  Amidst being able to break a few loaves of bread to feed a few thousand people, what is the sustenance that is required to sustain such individuals?

Whilst the “defiling” teaching is in response to the washing of hands, this teaching is also utilised as a means of permitting the meat of animals that is prohibited within the Kashrut laws of Judaism;  amidst the notion of the “actions coming out of a man defiling,” how might this apply to the very act of killing an animal to eat its meat (particularly amidst the recognition of the suffering of the animal, as evidenced within the stringent Jewish Halachic directions for slaughtering animals and causing the least amount of anguish)?

Jesus’s response to the Canaanite woman, who asks for healing for her daughter, seems rather derogatory, and the woman’s response seems to be substantially subservient;  how does this exist amidst Jesus’s teachings of compassion for all people?  Jesus also communicates the mission only to tend to the “lost children” of Israel, yet this mission is expanded to include Gentiles;  how does this interaction between the Canaanite woman and Jesus influence the manner in which Jesus’s teachings and healing are shared with people outside of the fold of Israel?

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Koran

Sura 37  Al Saffat (Those Ranging in Ranks)

“By those ranging in ranks,

“And those who restrain holding in restraint,

“And those who recite the Reminder,

“Surely your God is One.

“The Lord of the heavens and the earth and what is between them, and the Lord of the eastern lands.

“Surely We have adorned the lower heaven with an adornment, the stars,

“And there is a safeguard against every rebellious devil.

“They cannot listen to the exalted assembly and they are reproached from every side,

“Driven off;  and for them is a perpetual chastisement,

“Except him who snatches away but once, then there follows him a brightly shining flame.”  (v1-10).

“Gather together those who did wrong their associates, and what they worshipped

“Besides Allah, then lead them to the way to hell.

“And stop them, for they shall be questioned:

“What is the matter with you that you help not one another?

“Nay, on that day they will be submissive.

“And some of them will turn to others mutually questioning—

“Saying:  Surely you used to come to us from the right side.

“They will say:  Nay, you (yourselves) were not believers.

“And we had no authority over you, but you were an inordinate people.

“So the word of our Lord has proved (True) against us:  we shall surely taste.

“We led you astray, for we ourselves were erring

“So that day they will be sharers in the chastisement.”  (v22-33).

“And you are requited naught but for what you did—

“Save the servants of Allah, the purified ones.

“For them is a known sustenance:

“Fruits.  And they are honoured,

“In gardens of delight,

“On thrones, facing each other.

“A bowl of running water will be made to go round them,

“White delicious to those who drink.

“It deprives not of reason, nor are they exhausted therewith.

“And with them are those modest in gaze, having beautiful eyes.

“As if they were eggs, carefully protected.”  (v 39-49).

“Is this the better entertainment or the tree of Zaqqum?

“Surely We have made it a trial for the wrongdoers.

“It is a tree that grows in the bottom of hell—

“Its produce is as it were the heads of serpents.

“Then (Truly) they will eat of it and fill their bellies with it.

“Then surely they shall have after it a drink of boiling water.”  (v62-67)

The narratives of Noah and Avraham are described.

“So We gave him the (benevolent) news of a forbearing son.

“But when he became of age to work with him, he said:  O my son, I have seen in a dream that I should sacrifice thee:  so consider what thou seest.  He said:  O my father, do as thou art commanded:  if Allah please, thou wilt find me patient.

“So when they both submitted and he had thrown him down upon his forehead,

“And We called out to him saying, O (Avraham),

“Thou hast indeed fulfilled the vision.  Thus do We reward the doers of (benevolence).

“Surely this is a manifest trial.

“And We ransomed him with a great sacrifice.

“And We granted him among the later generations the salutation,

“Peace be to (Avraham)!

“Thus do We reward the doers of (benevolence).

“Surely he was one of Our believing servants

“And We gave him the (benevolent) news of (Yitzak), a prophet, a righteous one.

“And We blessed him and (Yitzak).  And of their offspring some are doers of (benevolence), but some are clearly unjust to themselves.”  (v101-113).

“And certainly We conferred a favour on (Moshe) and Aaron.

“And We delivered them, and their people from the mighty distress.

“And We helped them, so they were the vanquishers.

“And We gave them both the clear Book.

“And We guided them on the right way.

“And We granted them among the later generations the salutation,

“Peace be to (Moshe) and Aaron!”  (v114-120).

There is the narrative of Elias (Eliyahu) and Lot.

There is the narrative of Yonah.

“Now ask them whether thy Lord has daughters and they have sons?

“Or did We create the angels females, while they witnessed?

“Now surely it is of their own lie that they say:

“Allah has begotten.  And (Truly) they are liars.

“Has (Allah) preferred daughters to sons?

“What is the matter with you?  How you judge!

“Will you not then mind?

“Or have you a clear authority?

“Then bring your Book, if you are (Truthful).”  (v149-157).

“And turn away from them till a time,

“And watch, for they too will see.

“Glory be to thy Lord, the Lord of Might, above what they describe!

“And peace be to those sent!

“And praise be to Allah, the Lord of the worlds!”  (v178-182).

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What is the nature of the intrinsic and/or esoteric confluence of the Koranic teachings regarding the Day of Judgment (Al Yawm Qayimah), and the Buddhist notion of Becoming:  the consideration of the current temporal manifestation of the Day of Judgment being experienced by every individual who simply considers the existence of such?  And amidst this, how does such an understanding and belief influence the manner in which we interact and impose our own personal judgments and notions of justice and Karma upon ourselves and each other?

What exists within the nature of the contrite behaviour of those who are described as transgressors and experience the consequences of those transgressions?  Might this be considered as the initial stages of atonement, and what is the propensity of forgiveness that exists within such a process?  How does this compare with similar teachings from additional religious traditions?

What is the Tree of Zaqqum, and how is it, and the significance therein, to be appropriately understood?

The trial that is placed upon Avraham seems to have a very fine balance between being completely subservient to Allah and committing a horrendous act against one’s own son and against Allah;  what is the nature of the intercession of the angels that exists between Avraham’s understanding of the command to sacrifice his son, and the actual prevention of Avraham from actually committing that sacrifice?  How does conviction that Avraham experiences to abstain from sacrificing his son, at the point of that intercession, compare with Avraham’s initial and intuitive reluctance to abstain from sacrificing his son when the command is first communicated?  What resolve to abstain from such actions emerges after this experience?  And how might this lesson be applied to subsequent interaction with additional individuals, within different contexts?  

--

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

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

ૐ.  אמן.