שלום
.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
Holy Scriptures Study, Week 33 Bechukotai; 118.9.14
Torah
Vayikra 26:3 – 27:34
“If you follow My laws and
faithfully observe My commandments, I will provide you with rain in season, so
that your land will grow your crops and the trees will produce fruit. Your harvest will be so plentiful that your
threshing season will continue until your grape harvest, and your grape harvest
will continue until planting time. You
will have more than enough food, and you will live in safety in the land.
I will bless the land with
peace, so that you will be able to sleep without fear. I will remove the dangerous animals and
protect your land from your enemies.”
(v3-6).
“I will establish My
sanctuary among you, and I will never grow tired of you. I will always dwell among you. I, Elohim, will be with you, and you will
always be My people dedicated to Me.
“I am Elohim. I rescued you from slavery in Egypt. I broke your chains and now you can live in
dignity.” (v11-13).
“But if you do not listen
to Me, and do not keep My commandments, if you reject My laws, and do not
observe My commandments, you will have broken My covenant with you. Then I will turn around and do the same to
you. I will punish you with terror and
disease, and I will make your lives miserable.
You will plant your crops in vain, because your enemies will eat them. I will be angry at you and your enemies will
defeat and rule over you. You will be
frightened of your own shadows.
“If you still disobey Me,
I will increase the punishment for your sins seven times as much. I will break your pride, and the skies will
not produce rain, and your land will not yield any crops.” (v14-19).
“If you still do not
listen to Me, I will again increase the punishment for your sins seven times
over. I will send wild beasts to kill
your children and destroy your cattle, and I will decimate your population, so that
the roads will be deserted.” (v21-22).
“I will deprive you of
your food supply so that ten women will have only enough flour to bake bread in
one oven, and they will bring back only a few crumbs. There will not be enough to satisfy your
hunger. If you still do not listen to Me
but remain hostile to Me, then I will be hostile to you and will punish you
seven times over for your sins. You will
be so hungry that you will eat the flesh of your sons and your daughters.” (v26-29).
“I will destroy your
altars and smash your (deities). I will
pile your dead bodies around your broken idols.” (v30).
“I will devastate the land
so that even your enemies who live there will be shocked at the
devastation.” (v32).
“I will scatter you among
the nations, and I will use (My) sword against you. Your land will be devastated, and your cities
will be in ruins.
“As long as the land
remains desolate and you are in exile, the land will at last enjoy its missed
(Shabbaton). Then the land will finally
rest and enjoy its sabbatical years.”
(v33-34).
“In exile, you tremble at
the sound of a rustling leaf, and you will run with fear and panic when no one
is chasing you.” (v36).
“Those who survive will
rot away in enemy lands because of their sins.
The survivors will realize that their existence is threatened because of
their own sins and those of their ancestors.
Then they will finally confess their sins and the sins of their
ancestors against Me. Because of their
sins I remained indifferent to them and exiled them into the land of their
enemies. But when they ask for
forgiveness, I will keep (My) covenant with (Avraham), (Yitzak), and (Yaakov)
and I will remember the land. Now, the
land will enjoy its rest while you are in exile. They will pay for their sins because they
rebelled against Me and My laws.” (v39-43).
“Even when they are in
exile in the land of their enemies, I will never completely reject them or
destroy them and break My covenant with them, because I am Adonai, their
protector. I will remember My covenant
with their ancestors when I, Adonai, brought them out of Egypt while the
nations watched. I am Adonai.” (v44-45).
“Adonai spoke to (Moshe,
and told him to instruct the Israelites and say to them: This is the law when an Israelite decides to
honor a person by donating a sum of money to Adonai.
“The donation for a male
aged twenty to sixty years shall be fifty shekels according to the sanctuary
weight. For a woman, the donation shall
be thirty shekels.
“For a person between five
and twenty, the donation shall be twenty shekels for a male and ten shekels for
a female.
“For a person between one
month and five years old, the donation shall be five shekels for a male and
three shekels for a female.
“For a person over sixty
years old, the donation shall be fifteen shekels for a man and ten shekels for
a woman.
“In the case of a person
too poor to give the statutory donation, the priest will decide the
amount. The priest shall make his
decision on the basis of how much the person wishing to make the donation can
afford.” (v1-8).
“If the donation is a
healthy animal and it can be presented as a sacrifice to Adonai, then the gift
to Adonai becomes holy.” (v9).
“If a man donates a field
from his ancestral property to Adonai, its value shall be determined by the
amount of seed required to plant it—fifty shekels for every ten bushels of
barley seed.
“If this donation is made
just after the Jubilee Year, the land is valued at its full price. But if someone donates his field after the
Jubilee Year, the priest shall determine its value on the basis of the number
of years remaining until the next Jubilee Year.
“If the person who donates
this field wishes to buy it back, he must pay the full price plus twenty
percent. But if he does not buy back the
field, or if the land is sold to someone else, it can no longer be bought back.
“When the field is
released in the Jubilee Year, it becomes holy and special to Adonai, and then
becomes the hereditary property of the priest.”
(v17-21).
“You cannot present
first-born animals to Adonai, whether an ox, or goat, because these animals
already belong to Adonai.” (v26).
“One-tenth of the crops of
the soil or the fruit of the trees is set apart for Adonai. If a person wishes to redeem his tithe, he
must pay its market value plus twenty percent.”
(v30-31).
--
How does the “blessing and
the curse” compare with similar binaries respectively within Islam and
Christianity, in a temporal and “Heavenly” manner? How does this binary compare with the
emphasis of equanimity within Hinduism and Buddhism; can Nirvana and “rebirth” be considered as a
similar binary? Is the binary
substantially a “carrot and stick” to influence adherents to behave
properly; if so, is such guidance
appropriate or inappropriate; and/or
does something deeper intrinsically exist within this? Does such a binary suggest a “quid pro quo”
for adherence; and if so, how are
“malevolent” acts towards “benevolent” people appropriately understood?
What may be some perceived
metaphysical distinctions between the fruit that is reaped from trees and the vegetables
that are reaped from the ground:
considering that fruit tends to be sweeter, and is plainly visible; where as vegetables tend to be of higher
nutritional value and are hidden beneath the ground? Are there any additional distinguishing
characteristics that seem appropriate;
and how might these distinctions be contrasted and compared with human
characteristics?
Amidst the communication
of the “curse,” are the travails and transgressions that we respectively
experience within life a factor of our conflict with others, our conflict with
Adonai, and/or our conflict with ourselves (respectively)? How does such an understanding facilitate
reconciliation with others, Adonai, and ourselves?
Which seems to be the
increasingly proficient motivator: the
avoidance of malady, or the promotion of wellbeing? What are the dynamics, and the nature of
commitment and responsibility within each?
Which is increasingly sustainable in the long term?
How does the fear of the
curse influence how Israelis (and, within a respective sense, any religious
adherent) perceive the Universe and all phenomena, life, and beings within
it? How does this influence our
behaviour when interacting with others?
Is there an element of a “self-fulfilling prophesy” within this? And how does one transcend beyond the fear of
Dukkha (suffering), if only that of others?
Why is the curse
increasingly detailed and extensive compared to the blessing?
What is the nature of the
confluence between: “devastation,” and
“deva station”?
The Torah, as a Divinely
produced literary work, is rather factual and straight-forward; however, amidst the communication of the
curse, there are some rather unusually vivid and poetic imagery and metaphors
that are communicated within a rather gruesome and challenging manner; what is the nature of the prose within the
Torah, and how does the prose within this Parashah compare and contrast to
additional “poetic” passages within the Torah?
Amidst the communication
of the propensity for Israelis to perform teshuvah (redemption and “returning
to Adonai”), what is the nature of the constant protection, and the
forgiveness, that Adonai provides? How
does this influence our understanding, and practise, of how we are intended to
interact with each other? And what is
the nature of the confluence between that understanding and behaviour in
connexion with the circumstances and behaviour that precipitate the curse (the
blessing), the teshuvah, the forgiveness, and the reconciliation (“At One
ment”)?
Is there any “spiritual
valuation” that can be derived from the distinctions within the donations that
are to be made for Israelis to Adonai?
How can we effectively look beyond such “temporal measurements” and
concentrate upon the Divinity that exists within each individual?
Within this Parashah, land
is valued in a uniform manner by the amount of barley seed that can be grown
within the land; how does this compare
with contemporary methods for land valuation?
What is the “timeless” wisdom that exists within this basic methodology,
and what may be some contemporary adaptations, renderings that are derived from
such, particularly considering the prevalence of metropolitan domiciles within
industrialised societies?
Amidst the “perpetuity” of
Levite land within Eretz Israel, and the “perpetuity” of donated lands that
become the land of Levites, is there a legitimate propensity of the entirety of
Eretz Israel becoming the “property” of the Levites? And amidst such a consideration, what is the
nature of the spiritual, socioeconomic binary that seem to emerge between
Levites and Israelis belonging to additional tribes? How does this binary compare with the
arrangement that Yosef establishes between Paraoh (and his priests) and the
Egyptian people?
--
Bhagavad Gita
Chapters 11 – 12
“Out of compassion (You)
have taught me the supreme mystery of the Self.
Through (Your) words my delusion is gone.
“You have explained the
origin and end of every creature, O lotus-eyed one, and told me of (Your) own
supreme, limitless existence.
“Just as (You) have
described (Your) infinite glory, O Lord, now I long to see it. I want to see you as the supreme ruler of
creation.
“O Lord, master of yoga,
if (You) think me strong enough to behold it, show me (Your) immortal
Self.” (v1-4).
“Behold, Arjuna, a million
divine forms, with an infinite variety of color and shape.
“Behold the (deities) of
the natural world, and many more wonders never revealed before.
“Behold the entire cosmos
turning within (My) body, and the other things you desire to see.
“But these things cannot
be seen with your physical eyes;
therefore I give you spiritual vision to perceive (My) majestic
power.” (v5-8).
“Having spoken these
words, Krishna, the master of yoga, revealed to Arjuna (Brahman’s) most
exalted, (Lordly) form.” (v9).
“O Lord, I see within
(Your) body all the (deities) and every kind of living creature. I see Brahma, the Creator, seated on a
lotus; I see the ancient sages and the
celestial serpents.
“I see infinite mouths and
arms, stomachs and eyes, and (You) are embodied in every form. I see (You) everywhere, without beginning,
middle, or end. You are the Lord of all
creation, and the cosmos is (Your) body.”
(v15-16).
“You are the supreme,
changeless Reality, the one thing to be known.
You are the refuge of all creation, the immortal spirit, the eternal
guardian of eternal (Dharma).
“You are without
beginning, middle, or end; (You) touch
everything with (Your) infinite power.
The sun and moon are (Your) eyes, and (Your) mouth is fire; (Your) radiance warms the cosmos.
“O Lord, (Your) presence
fills the heavens and the earth and reaches in every direction. I see the three worlds trembling before this
vision of (Your) wonderful and terrible form.
“The (deities) enter
(Your) being, some calling out and greeting (You) in fear. Great saints sing (Your) glory, praying, ‘May
all be well!’” (v18-21).
“O mighty Lord, at the
sight of (Your) myriad eyes and mouths, arms and legs, stomachs and fearful
teeth, I and the entire universe shake in terror.” (v23).
“When I see (Your) mouths
with their fearful teeth, mouths burning like the fires at the end of time, I
forget where I am and I have no place to go.
O Lord, (You) are the support of the universe; have mercy on me!
“I see all the sons of
Dhritarashtra; I see Bhishma, Drona, and
Karna; I see our warriors and all the
kings who are here to fight.
“All are rushing into
(Your) awful jaws; I see some of them
crushed by (Your) teeth.
“As rivers flow into the
ocean, all the warriors of this world are passing into (Your) fiery jaws;
“all creatures rush to
their destruction like moths into a flame.”
(v25-29).
“Tell me who (You) are, O
Lord of terrible form. I bow before
(You); have mercy! I want to know who (You) are, (You Who)
existed before all creation. Your nature
and workings confound me.” (v31).
“I am time, the destroyer
of all; I have come to consume the
world. Even without (Your)
participation, all the warriors gathered here will die.
“Therefore arise,
Arjuna; conquer your enemies and enjoy
the glory of sovereignty. I have already
slain all these warriors; you will only
be (My) instrument.
“Bhishma, Drona,
Jayadratha, Karna, and many others are already slain. Kill those whom I have killed. Do not hesitate. Fight in this battle and you will conquer
your enemies.” (v32-33).
“Having heard these words,
Arjuna trembled in fear. With joined
palms he bowed before Krishna and addressed (Krishna) stammering.” (v35).
“O Krishna, it is right
that the world delights and rejoices in (Your) praise, that all the saints and
sages bow down to (You) and all evil flees before (You) to the far corners of
the universe.” (v36).
“How could they not
worship (You), O Lord? You are the
eternal spirit, Who existed before Brahma the Creator and Who will never cease
to be. Lord of the (deities), (You) are
the abode of the universe. Changeless,
(You) are what is and what is not, and beyond the duality of existence and
nonexistence.” (v26-38).
“You are behind me and in
front of me; I bow to (You) on every
side. Your power is immeasurable. You pervade everything; (You) are everything.
“Sometimes, because we
were friends, I rashly said, ‘Oh, Krishna!’
‘Say, friend!’—casual, careless remarks.
“Whatever I may have said
lightly, whether we were playing or resting, alone or in company, sitting
together or eating, if it was disrespectful, forgive me for it, O Krishna. I did not know the greatness of (Your)
nature, unchanging and imperishable.”
(v40-42).
“I rejoice in seeing (You)
as (You) have never been seen before, yet I am filled with fear by this vision
of (You) as the abode of the universe.
Please let me see (You) again as the shining God of (deities).
“Though (You) are the
embodiment of all creation, let me see (You) again not with a thousand arms but
with four, carrying the mace and discus and wearing a crown.” (v45-46).
“Arjuna, through (My)
grace you have been united with (Me) and received this vision of (My) radiant,
universal form, without beginning or end, which no one else has ever seen.
“Not by knowledge of the
Vedas, nor sacrifice, nor charity, nor rituals, nor even by severe asceticism
has any other mortal seen what you have seen, O heroic Arjuna.
“Do not be troubled; do not fear (My) terrible form. Let your heart be satisfied and your fears
dispelled in looking at (Me) as I was before.”
(v47-49).
“Whoever makes (Me) the
supreme goal of all his work and acts without selfish attachment, who devotes
himself to (Me) completely and is free from ill will for any creature, enters
into (Me).” (v55).
“Of those steadfast
devotees who love (You) and those who seek (You) as the eternal formless
Reality, who are the more established in yoga?”
(v1).
“Those who set their
hearts on (Me) and worship (Me) with unfailing devotion and faith are more
established in yoga.
“As for those who seek the
transcendental Reality, without name, without form, contemplating the
Unmanifested, beyond the reach of thought and of feeling,
“with senses subdued and
mind serene and striving for the (benefit) of all beings, they too will verily
come unto (Me).
“Yet hazardous and slow is
the path to the Unrevealed, difficult for physical man to tread.
“But they for whom I am
the supreme goal, who do all work renouncing self for (Me) and meditate on (Me)
with single-hearted devotion,
“these I will swiftly
rescue from the fragment’s cycle of birth and death, for their consciousness
has entered into (Me).” (v2-7).
“Still your mind in (Me),
still your intellect in (Me), and without doubt you will be united with (Me)
forever.
“If you cannot still your
mind in (Me), learn to do so through the regular practice of meditation.
“If you lack the will for
such self-discipline, engage yourself in (My) work, for selfless service can
lead you at last to complete fulfilment.
“If you are unable to do
even this, surrender yourself to (Me), disciplining yourself and renouncing the
results of all your actions.” (v8-11).
“Better indeed is
knowledge than mechanical practice.
Better than knowledge is meditation.
But better still is surrender of attachment to results, because there
follows immediate peace.” (v12).
“That one I love who is
incapable of ill will, who is friendly and compassionate. Living beyond the reach of ‘I’ and ‘mine’ and
of pleasure and pain,
“patient, contented,
self-controlled, firm in faith, with all his heart and all his mind given to
(Me)—with such a one I am in love.
“Not agitating the world
or by it agitated, he stands above the sway of elation, competition, and
fear: he is (My) beloved.
“He is detached, pure,
efficient, impartial, never anxious, selfless in all his undertakings; he is (My) devotee, very dear to (Me).
“He is dear to (Me) who
runs not after the pleasant or away from the painful, grieves not, lusts not
but lets things come and go as they happen.
“That devotee who looks upon
friend and foe with equal regard, who is not buoyed up by praise nor cast down
by blame, alike in heat and cold, pleasure and pain, free from selfish
attachments,
“the same in honor and
dishonour, quiet, ever full, in harmony everywhere, firm in faith—such a one is
dear to (Me).
“Those who meditate upon
this immortal (Dharma) as I have declared it, full of faith and seeking (Me) as
life’s supreme goal, are (Truly) (My) devotees, and (My) love for them is very
great.” (v13-20).
--
What is the nature of
capital letters within the English language and additional Latin-based, and
additional languages? What are the
implications when placing a capital letter, particularly at the beginning of
the sentence, when utilising the 1st person direct pronoun, with proper
names, and when referencing Brahman (and additional linguist terms similarly
communicating “Brahman”)? How does the
respective nature of these phenomena (the beginning of creation, the personal
self, and the identities of others) compare and contrast with the phenomenon of
Brahman, and the manner in which these respective phenomena are perceived
amidst Brahman? How does this compare
and contrast with additional languages that abstain from the practise of utilising
“capital letters” (such as Hebrew, and presumably Arabic, Sanskrit, Pali, and
additionally)? How does the practise of
adjusted final letters (such as the “nun” and the “mem,” within Hebrew) compare
and contrast with this practise of the capitalised letters?
How does the description
of the visual experience of Brahman (amidst Sri Krishna) compare with the
belief that Brahman exists beyond such temporality? What is the nature of attempting to convey
the massive awesome nature of Brahman through utilising the most grandiose
metaphors and adjectives? How does
Arjuna’s vision, and this description, compare with similar narratives between
Moshe and Adonai, Jesus and Deus, and the Buddha and Nirvana (as well as the
Buddha and additional celestial beings)?
What is the legitimacy and the deficiency within such
communication; how does this inspire
religious adherents into compassionate behaviour, and how does this discourage
religious adherents into doubt and transgressive behaviour?
What is the dynamic nature
of the phrase, “deities enter Your being”;
comparing and contrasting the “amalgamating” tendency of Hinduism, to
incorporate all thought and phenomena within the Ultimate Reality of Brahman,
with the respective approaches of additional religious traditions; also considering the nature of the implied
and explicit interaction between “deities” and Brahman; and considering the notion of “deities”
entering into the unity (and the “being”) of Brahman? What is the nature of that “being”
(“existence”)?
How does Arjuna’s vision
compare with Moshe’s curse and blessing?
Whilst Arjuna is
experiencing his vision, does the battle between Dhritarashtra and the Kurus
already begin? Is Arjuna witnessing the
actual carnage of the warfare; and if
so, is Arjuna actually participating within the carnage, or is he simply
existing within meditation as he experiences the vision? Amidst the potential simultaneousness of
Arjuna’s vision and the actual events (and the potential distinctions regarding
the nature of Arjuna’s direct involvement), what are the implications regarding
the instructions for Arjuna to participate within the battle: is this, again, a direct order for violence,
or esoteric guidance for meditation and spiritual enlightenment, or both, or an
absence of either, or something else?
Is there any legitimacy
within the notion of “time” simply being an illusion describing the confluence
of matter and energy amidst the experience of the “Now” (the culmination of all
intellectual cognition, consciousness, spiritual awareness and additional
intangible experiences)? Amidst this
consideration, how is the “passage of time,” and the perception of “time” being
a “destroyer” further understood? And
amidst this, what is the tangible and esoteric nature within the process of
decomposition?
On an additional occasion,
Arjuna shies away from the prospect of waging warfare; even amidst his established reputation of
being a courageous warrior, does this effectively communicate cowardice on
Arjuna’s part, and/or is this a description of his spiritual striving? Amidst the perception of his cowardice, what
implications does such a perception have upon the very nature of spiritual
aspiration (particularly amidst the practise of ahimsa)?
When including Brahman
within the English first person plural pronoun, “we” (and similarly within
additional, similarly structured languages), is it appropriate to capitalise
the “We,” or to keep the term within the “lower letters”? What are the implications of both methods,
amidst the aggregate of the language’s alphabet, vocabulary, and grammatical
construct? What are appropriate lessons,
regarding such linguistic characteristics, that are gleaned from this
consideration?
What is the nature of
Arjuna’s contrition to Sri Krishna? And
what is the nature of Arjuna’s and Sri Krishna’s interaction and relationship
leading up to the battlefield? What
changes within Arjuna’s awareness, specifically regarding Sri Krishna,
regarding the nature of Brahman, and regarding Arjuna’s existence within the
Universe and interaction with additional beings therein? Does Sri Krishna actually have four arms
within a temporal form; and if so, is
that considered “normal” to Arjuna?
What is the tangible and
esoteric nature of submission; what are
the similarities and distinctions within how this is respectively practised
within different religious traditions;
and why does submission (within thought, word, and deed) seem to be a
significant factor within religious traditions?
How do the different
communicated prioritisations communicated within Chapter 12 (regarding
meditation, selfless service, renunciation, knowledge, and additional spiritual
practises), compare and contrast with each other, as well as with similarly
described prioritisations elsewhere within the Bhagavad Gita? How do these compare within similarly
described (implicitly or explicitly) prioritisations within Judaism, Buddhism,
Christianity, and Islam?
How do the specific
characteristics espoused within this Chapter compare with similarly grouped
characteristics within the Bhagavad Gita?
How do these compare with similarly espoused characteristics (implicitly
or explicitly) communicated within additional religious traditions?
How does Sri Krishna’s
description of the spiritual devotee of Brahman compare with Jesus’s Sermon of
the Mount regarding the blessed of Deus?
--
Digha Nikaya
Maha Satipatthana Sutta
“Thus have I heard.
“The Exalted One was once
staying among the Kurus. Kammassadhamma
is a city of the Kuru country. There the
Exalted One addressed the brethren, saying, ‘Bhikkus!’ ‘Revered Sir!’ responded the brethren. And the Exalted One said:
“The one and only path,
Bhikkhus leading to the purification of beings, to passing far beyond grief and
lamentation, to the dying-out of ill and misery, to the attainment of right method,
to the (Realisation) of Nirvana, is that of the Fourfold Setting up of
Mindfulness.
“Which are the Four? Herein, O bhikkhus, let a brother, as to the
body, continue so to look upon the body that he remains ardent, self-possessed,
and mindful, having overcome both the hankering and the dejection common in the
world. And in the same way as to
feelings, thoughts, and ideas, let him so look upon each, that he remains
ardent, self-possessed, and mindful, having overcome both the hankering and the
dejection common in the world.
“And how, bhikkhus, does a
brother so continue to consider the body?
“Herein, O bhikkhus, let a
brother, going into the forest, or to the roots of a tree, or to an empty
chamber, sit down cross-legged, holding the body erect, and set his mindfulness
alert.
“Mindful let him inhale,
mindful let him exhale. Whether he
inhale a long breath, let him be conscious thereof; or whether he exhale a long breath, let him
be conscious thereof. Whether he inhale
a short breath, or exhale a short breath, let him be conscious thereof. Let him practise with the thought ‘Conscious
of my whole body will I inhale’; let him
practise with the thought ‘Conscious of my whole body will I exhale.’ Let him practise with the thought ‘I will
inhale tranquillizing my bodily organism;’
let him practise with the thought ‘I will exhale transquillizing my
bodily organism.’ (v1-2).
“So does he, as to the
body, continue to consider the body, either internally or externally, or both
internally and externally. He keeps on
considering how the body is something that comes to be, or again he keeps on
considering how the body is something that passes away; or again he keeps on considering the coming
to be with the passing away; or again,
conscious that ‘There is the body,’ mindfulness hereof becomes thereby
established, far enough for the purposes of knowledge and of
self-collectedness. And he abides
independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother continue to
regard the body.
“And moreover, bhikkhus, a
brother, when he is walking, is aware of it thus:-- ‘I walk’; or when he is standing, or sitting, or lying
down, he is aware of it. However he is
disposing the body, he is aware thereof.”
(v2-3).
“And moreover, bhikkhus, a
brother—whether he departs or returns, whether he looks at or loows away from,
whether he has drawn in or stretched out his limbs, whether he has donned
under-robe, over-robe, or bowl, whether he is eating, drinking, chewing,
reposing, or whether he is obeying the calls of nature—is aware of what he is
about. In going, standing, sitting,
sleeping, watching, talking, or keeping silence, he knows what he is
doing.” (v4).
“And moreover, bhikkhus, a
brother reflects upon this very body, from the soles of his feet below upward
to the crown of his head, as something enclosed in skin and full of divers
impurities:-- ‘Here is in this body hair and down, nails, teeth, skin, flesh,
sinews, bones, marrow, kidney, heart, liver, membranes, spleen, lungs, stomach
bowels, intestines; excrement, bile,
phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid,
urine.’” (v5).
“And moreover, bhikkhus, a
brother reflects upon this very body, however it be placed or diposed, with
respect to its fundamentals:-- ‘There are in this body the four primary
elements of earth, water, heat, and air.’”
(v6).
“And moreover, bhikkhus, a
brother, just as if he had seen a body abandoned in the charnel-field, dead for
one, two, or three days, swollen, turning black and blue, and decomposed,
applies that perception to this very body of his own, reflecting: ‘This body, too, is even so constituted, is
of even such a nature, has not got beyond that fate.’” (v7).
“And moreover, bhikkhus, a
brother, just as if he had seen a body abandoned in the charnel-field pecked by
crows, ravens, or vultures, gnawn by dogs or jackals or by various small
creatures, applies that perception to this very body of his own,
reflecting: ‘This body, too, is even so
constituted, is of such a nature, has not got beyond that fate.’”
“And moreover, bhikkhus, a
brother, just as if he had seen a body abandoned in the charnel field reduced
to a chain of bones hanging together by tendons, with flesh and blood yet about
it, or stripped of flesh but yet spotted with blood; or cleaned of both flesh and blood; or reduced to bare bones, loosed from
tendons, scattered here and there, so that the bones of a hand lie in one
direction, in another the bones of a foot, in another those of a leg, in
another a thigh bone, in another the pelvis, in another the spinal vertebrae,
in another the skill, applies that perception to this very body of his own
reflecting: ‘This body, too, is even so
constituted, is of such a nature, has not got beyond that fate.’” (v9).
“And moreover, bhikkhus, a
brother, just as if he had seen a body abandoned in the charnel-field, reduced
to white bones the colour of a sea-shell…or to a mere heap of bones a year
old…or to rotten powder, this perception dos he apply to this very body of his
own reflecting:-- ‘This body too is even so constituted, is of such a nature,
has not got beyond that fate.’” (v10).
“Herein, O bhikkhus, is a
brother when affected by a feeling of pleasure, aware of it, reflecting: ‘I feel a pleasurable feeling.’ So, too, is he aware when affected by a
painful feeling, or by a neutral feeling, or by a pleasant or painful or
neutral feeling concerning material things, or by a pleasant or painful or
neutral feeling concerning spiritual things.
“So does he, as to
feelings, continue to consider feeling, both internally and externally, or
internally and externally together. He
keeps on considering how the feelings are something that comes to be, or again
he keeps on considering how the feelings are something that passes away, or he
keeps on considering their coming to be with their passing away. Or again, with the consciousness: ‘There is feeling,’ mindfulness thereof
becomes thereby established far enough for the purposes of knowledge and of
self-collectedness. And he abides independent,
grasping after nothing in the world whatever.
Thus, bhikkhus, dos a brother, with respect to the feelings, continue to
consider feeling.” (v11).
“And how, bhikkus, does a
brother, as to thought, continue to consider thought?
“Herein, O bhikkhus, a
brother, if his though be lustful, is aware that it is so, or if his thought be
free from lust, is aware that it is so;
or if his thought be full of hate, or free from hate, or dull, or
intelligent, or attentive, or distrait, or exalted, or not exalted, or
mediocre, or ideal, or composed, or discomposed, or liberated, or bound, he is
aware in each case that his thought is so, reflecting:
‘My thought is lustful,’
and so on.” (v12).
“And how, bhikkhus, does a
brother, as to ideas, continue to consider ideas?
“Herein, O bhikkhus, a
brother, as to ideas, continues to consider ideas from the point of view of the
Five Hindrances.
“And how, bhikkhus, does a
brother, as to ideas, continue to consider ideas relating to the Five
Hindrances?
“Herein, O bhikkhus, a
brother, when within him is sensuous desire, is aware of it, reflecting: ‘I have within me sensuous desire.’ Or again, when within him is no sensuous
desire, he is aware of this. And he
knows of the uprising of such desire unfelt before, knows too of his putting
aside that uprisen sensuous desire, knows too of the non-arising in future of
that banished sensuous desire.” (v13).
Similar descriptions are
provided for the remaining Five Hindrances:
ill-will, sloth, and torpor, flurry and worry, and doubt.
“And moreover, bhikkhus, a
brother, as to ideas, continues to consider these from the point of view of the
Five Skandhas of Grasping. And how,
bhikkhus, does he so consider them?
“Herein, O bhikkhus, a
brother reflects: ‘Such is material
form, such is its genesis, such its passing away; such is feeling—perception—the mental
activities—such is cognition, its genesis, its passing away.
“So does he, as to
dispositions, continue to consider them.”
(v14).
“And moreover, bhikkhus, a
brother, as to ideas, continues to consider ideas from the point of view of the
Six Internal and External Spheres of Sense.
And how does he do this?
“Herein, O bhikkhus, a
brother is aware of the organ of sight, is aware of the objects of sight, and
any Fetter which arises on account of them both—of that, too is he aware; and how there comes an uprising of a Fetter
not arisen before—of that, too, is he aware;
and how there comes a putting-aside of a Fetter that has arisen—of that,
too, is he aware; and how in the future
there shall arise no Fetter that has been put aside—of that, too, is he aware.
“And so, too, with respect
to the organ of hearing and sounds, to the organ of smell and odours, to the
organ of taste and tastes, to the organ of touch and tangibles, to the sensorium
and images, he is aware of the sense and of the object,” (v15).
“And moreover, bhikkhus, a
brother, as to ideas, continues to consider ideas, with respect to the Seven
Factors of Enlightenment. And how dos he
do this?
“Herein, O bhikkhus, a
brother, if there be present to him subjectively mindfulness as a factor of
enlightenment, is aware that it is present.
Or if it be absent, he is subjectively aware of its absence. And how there comes an uprising of such
mindfulness not hitherto uprisen—of that, too, is he aware. And so too with respect to the other
subjective factors of enlightenment:--search the (Truth) energy, joy, serenity,
rapture, equanimity—he is aware if they are subjectively present, or absent, and
he is aware of how there comes an uprising of any factor not hitherto uprisen,
and of how there comes a full development of such factors when it has
arisen.” (v16).
“And moreover, bhikkhus, a
brother, as to ideas, continues to consider ideas from the point of view of the
Four Aryan (Truth). And how does he do
this?
“Herein, O bhikkhus, a
brother at the thought: ‘This is
Ill!’ is aware of it as it (Really)
is;--at the thought: ‘This is the coming
to be of Ill!’ is aware of it as it (Really) is;--at the thought: ‘This is the cessation of Ill!’ is aware of
it as it (Really) is;--at the thought:
‘This is the way leading to the cessation of Ill!’ is aware of it as it
(Really) is.” (v17).
“And what, bhikkhus, is
the Aryan (Truth) regarding Ill?
“Birth is painful, old age
is painful, death is painful, grief, lamentation, suffering, misery and despair
are painful, painful is it not to get what is wished for, in a word, the Five
Groups that arise from Grasping are connected with pain.
“And what, bhikkhus, is
birth? Birth is the production, the
outcome, the rising up in a new form, the appearance of the Groups, the
acquisition of sense-spheres, by this or that being in this or that class of
beings. This is what is called birth.
“And what, bhikkhus, is
growing old? Growing old is the decay,
the decrepitude, the breaking-up, the hoariness, the wrinkled state, the
shrinkage of life’s span, the collapse of the sense faculties of this or that
being in this or that class of beings.
This is what is called growing old.
“And what, bhikkhus, is
dying?
“Dying is the fall out of
any state, the dropping out of it, the dissolution, the disappearance, the
death, the dying, the accomplishment of the life-term, the breaking up of the
Groups, the laying down of the body of this or that being in this or that class
of beings. This is called dying.
“And what, bhikkhus, is
grief?
“Grieving is the state of
woe, heart ache, and affliction. The
inward grief, the hidden wretchedness, of one who is visited by some calamity
or other, or one who is smitten by some kind of ill. This is what is called grief.
“And what, bhikkhus, is
lamenting?
“Lamenting is the act and
the state of mourning, lamentation, deploring, of one who is visited by some
calamity or other, of one who is smitten by some kind of ill. This is what is called lamenting.
“And what, bhikkhus, is
suffering?
“Suffering is bodily ill,
bodily pain, ill that is born of bodily contact, the being bodily affected by
what is painful. This is what is called
suffering.
“And what, bhikkhus, is
despair?
“Despair is the act and
state of dejection, of despondency, of one who is visited by some calamity or
other, of one who is smitten by some kind of ill. This is what is called despair.
“And what, bhikkhus, is
the ill of not getting what is wished for?
“In beings subject to
birth the wish arises:-- ‘Ah! If only we
ere not subject to birth, if only we could avoid being born!’ But this is not to be got by wishing.” (v18).
“And what, bhikkhus, is
‘in a word the Five Groups that arise from Grasping’? These are the Groups of material form, of
feeling, of perception, of dispositions, and of cognition that arise from
grasping. This is what is called ‘in a
word the Five Groups that arise from Grasping are associated with Ill.’
“This, bhikkhus, is the
Aryan Truth regarding Ill.” (v18).
“And what, bhikkhus, is
the Aryan Truth concerning the coming to be of Ill?
“Even this Craving, potent
for rebirth, that is accompanied by lust and self-indulgence, seeking
satisfaction now here now there, to wit the craving for the life of sense, the
craving for becoming renewed life, and the craving for not becoming for no
rebirth.
“Now this Craving,
bhikkhus, where does it take its rise, where does it have its dwelling? In those material things of this world which
are dear to us, which are pleasant.
There dos Craving take its rise, there does it dwell.
“What things in this world
are dear, what things are pleasant? The
sense of sight, the sense of hearing, the senses of smell, taste, touch and
imagination—these are the things in this world that are dear, that are
pleasant. There does Craving take its
rise, there does it dwell.
“Things seen, things
heard, things smelt, tasted, tangible, things in memory recalled—” (v19).
“The thoughts that arise
through sight, the thoughts that arise through hearing, the thoughts that arise
through smell, taste, touch and imagination—”
(v19).
“The stimulus of visual
sense, the stimulus of auditory sense, the stimulus of the senses of smell,
taste, touch and imagination—” (v19).
“Feeling that is born of
the stimulus of the visual sense, feeling that is born of the stimulus of the
auditory sense, feeling that is born of the stimulus of the senses of smell,
taste, touch and feeling born of imagination—”
(v19).
“The perceiving of things
visible, the perceiving of things audible, the perceiving of things odorous,
sapid, tangible, of things in memory recalled—”
(v19).
“Intentions concerned with
things visible, intentions concerned with things audible, intentions concerned
with things odorous, sapid, that may be smelt, tasted, touched, tangible, with
things in memory recalled—” (v19).
“Craving for tings
visible, craving for things audible, craving for things that may be smelt,
tasted, touched, for things in memory recalled—” (v19).
“Pre-occupation about
things seen, pre-occupation about things heard, pre-occupation about things
smelt, tasted, tangible, about things in memory recalled—” (v19).
“Deliberating about things
seen, deliberating about things heard, deliberating about things smelt, tasted,
tangible, about things in memory recalled—”
(19).
“This bhikkhus, is what is
called the Aryan Truth concerning the coming to be of Ill.” (v19).
“And what, bhikkhus, is
the Aryant Truth concerning the cessation of Ill?
“The utter cessation of
and disenchantment about that very Craving, giving it up, renouncing it,
emancipation from it, detachment from it.
“But now this Craving,
bhikkhus, where, in being put away, is it put away; where, in ceasing, does it cease? In those material things of this world which
are dear to us, which are pleasant—there may this Craving be put away, there
does it cease.
“What things in this world
are dear, what things are pleasant? The
sense of sight, the sense of hearing, the senses of smell, taste, touch and
imagination—these are the things in this world that are dear, that are
pleasant. Here may this Craving be put
away, here does it cease.” (v20).
Similar description is
provided regarding the previous coinciding considerations: items of senses, thoughts, stimuli, feelings,
perceptions, intentions, cravings, pre-occupations, and deliberations.
“This, bhikkhus, is what
is called the Aryan Truth concerning the cessation of Ill.” (v20).
“This, bhikkhus, is the
Aryan Truth concerning the Way that leads to the Cessation of Ill?
“This is that Aryan
Eightfold Path, to wit, right view, right aspiration, right speech, right
doing, right livelihood, right effort, right mindfulness, right rapture.
“And what, bhikkhus, is
right view?
“Knowledge, bhikkhus,
about Ill, knowledge about the coming to be of Ill, knowledge about the
cessation of Ill, knowledge about the Way that leads to the cessation of
Ill. This is what is called right view.
“And what, bhikkhus, is
right aspiration?
“The aspiration towards
renunciation, the aspiration towards benevolence, the aspiration towards
kindness. This is what is called right
aspiration.
“And what, bhikkhus, is
right speech?
“Abstaining from lying,
slander, abuse and idle talk. This is
what is called right speech.
“And what, bhikkhus, is
wright doing?
“Abstaining from taking
life, from what is not given, from carnal indulgence. This is what is right doing.
“And what, bhikkhus, is
right livelihood?
“Herein, O bhikkhus, the
Aryan disciple having put away wrong livelihood, supports himself by right
livelihood.
“And what, bhikkhus, is
right effort?
“Herein, O bhikkhus, a
brother makes effort in bringing forth will that evil and bad states that have
not arisen within him may not arise, to that end he stirs up energy, he grips
and forces his mind. That he may put
away evil and bad states that have arisen within him he puts forth will, he
makes effort, he stirs up energy, he grips and forces his mind. That (benevolent) states which have not
arisen may arise he puts forth will, he makes effort, he stirs up energy, he
grips and forces his mind. That
(benevolent) states which have arisen may persist, may not grow blurred, may
multiply, grow abundant, develop and come to perfection, he puts forth will, he
makes effort, he stirs up energy, he grips and forces his mind. This is what is called right effort.
“And what, O bhikkhus, is
right mindfulness?
“Herein, O Bhikkhus, a
brother, as to the body, continues so to look upon the body, that he remains
ardent, self-possessed and mindful, having overcome both the hankering and the
dejection common in the world. And in
the same way as to feelings, thoughts and ideas, he so looks upon each , that
he remains ardent, self-possessed and mindful, having overcome the hankering
and the dejection that is common in the world.
This is what is called right mindfulness.
“And what, O bhikkhus, is
right rapture?
“Herein, O bhikkhus, a
brother, aloof from sensuous appetites, aloof from evil ideas, enters into and
abides in the First Jhana, wherein there is cogitation and deliberation, which
is born of solitude and is full of joy and ease. Suppressing cogitation and deliberation, he
enters into and abides in the Second
Jhana, which is self-evoked, born of concentration, full of joy and ease, in
that set free from cogitation and deliberation, the mind grows calm and sure,
dwelling on high. And further,
disenchanted with joy, he abides calmly contemplative while, mindful and
self-possessed, he feels in his body that ease whereof Aryan declare: ‘He that is calmly contemplative and aware,
he dwelleth at ease.’ So does he enter
into and abide in the Third Jhana. And
further, by putting aside ease and by putting aside mal-aise, by the passying
away of the happiness and of the melancholy he used to feel, he enters into and
abides in the Fourth Jhana, rapture of utter purity of mindfulness and
equanimity, wherein neither ease is felt nor any ill. This is what is called right rapture.
“This, bhikkshus, is the
Aryan Truth concerning the Way leading to the cessation of Ill.” (v20-21).
“”Bhikkhus! Whoso shall thus practise these Four
Applications of Mindfulness for seven years, in him one or two kinds of
fruition may be looked for:--either in this present life The Knowledge, or, if
there be yet residuum for rebirth, the state of him who returns no more.” (v22).
--
Within the opening of this
sutta, there is the reference to “Realisation” and Nirvana; understanding that within Hinduism and
Buddhism, “Reality” is exactly that which exists beyond the senses (and thus
what a number of traditions perceive as, “unreal”), there is also the
consideration that “Reality” (or “Ultimate Reality”), is essentially the
equivalent of the ultimate existence:
Brahman, Adonai, Allah, Deus, and in this case, the attainment of
Nirvana; thus amidst the approximations
of linguistic translation, there is the consideration that “Realisation” make
be understood as “becoming increasingly like God”; so, within that, there is the consideration
of how one can become increasingly like;
and that consideration delves into the balance of the personal will and
omnipotence; and that precipitates the
consideration of the nature of the “ego” and its connexion with the phenomenon
of “free will;” does the ego simply function
to effectively sustain the life of an individual? And amidst the belief within the “Omnipotent
Will” of God, does that Will exist without an ego? As one conforms one’s personal will with the
Omnipotent Will of God (and within the Buddhist context, being attuned with
Karma and progressing along the path towards Nirvana), how does the nature of
the ego change? How does this compare
with what may be perceived as the “ego” of a tree, a drop of water, or a
human-made tool (particularly as each may be considered as a manifestation of
Karma, the Will of God)? And amidst
finding a satisfactory solution to such questions, how does an individual
continue to pursue existence within this temporal Universe, and interact with
the phenomena (t)herein?
How does the Buddha’s
guidance for meditation compare with that provided within the Bhagavad
Gita? And is there any significance in
that this sutta includes a reference to the Kurus, the familial lineage of Arjuna, who is the protagonist of the
Bhagavad Gita? How does Jesus’s
instructions regarding prayer compare with this; and how do the respective examples and
instructions of prayer, within the Torah and the Koran, compare with this?
Amidst the “awareness” of
the “butterfly effect” and the infinite extent of influence that exists within
the nature of our interdependence, what is an appropriate balance of
“awareness” to maintain during the course of life? How does one appropriately determine the
balance of seclusion from others (in pursuing “spiritual awareness”) and
compassion towards others (“engaging” with other beings to improve the wellness
of others)? What might be some
suggestions, regarding this, from the Buddha and from the Bhagavad Gita (as
well as from the Torah, Jesus, and the Koran)?
How do the Buddha’s
details of bodily segments and functions compare with the Hadith of the
personal behaviour of the Prophet, Muhammad (PBUH)? How does this compare with similar details
within the Torah (particularly regarding cleanliness and the process of
sacrifices)? When conveying such
knowledge, what is the appropriate level of detail and intimacy to share, and
what is the appropriate age for a person to attain to be exposed to such
knowledge?
What is the nature of the
connexion between lust and hate (as well as the additional characteristics
described within Verse 12)? Is
procreation possible without some element of lust (or hate)? Amidst the detailed descriptions of the body
parts, fluids, and processes, what is the phenomenon that generates respective
seeds within men and women, as well as the additional elements that compose the
human anatomy? How is the respective
derivation of each of these components connected to the behaviour, thoughts,
emotions, and additional factors of the individual; what is the metaphysical construct of these
components?
The Buddha shares a number
of doctrines within the Dharma, including:
Noble 4-Fold Truth, Noble 8-Fold Path, 5 Hindrances, (5 Basic Ethical
Disciplines), and additionally; what is
the aggregate of these doctrines? How do
these doctrines intersect and build from each other? And what are priorities of concentration
within these doctrines?
This Maha Satipatthana
Sutta is rather dense with the basics of the Buddha’s doctrine, providing some
explanation regarding many of the Buddha’s precepts; what may be considered the aggregate of the
Buddha’s “significant teachings” and are any of those elements absent from
being explicitly explained within this sutta?
Is the Buddha’s emphasis
upon pain as the foundation of the Noble 4-Fold Truth, and the Buddhist Dharma,
somewhat oversimplistic or reductionary? It may be considered that suffering is
Universally and inevitably experienced by all beings, what additional phenomena
and/or experiences (that are distinct from suffering) do being have that
necessarily influence beings to continue to exist within this Universe?
Near the beginning of the
Bhagavad Gita, Sri Krishna tells Arjuna essentially that the Self (Atman) of
Brahman exists within Arjuna, and within all beings; how does this compare and contrast with the
Buddha’s description of the nature of an individual being, and a being’s
subjugation to the limitations of temporal existence?
Throughout the Digha
Nikaya, there is a significant amount of verbatim repetition (to the extent
that translations substantially abbreviate many passages, and refer the reader
to the location where the passage is previously, similarly written); whilst some repetition can be somewhat
laborious, there is also a certain meditative quality and reinforcement that
exists within the connexions; what are
the “teaching techniques” that are beneficial within this method of repetition
and how does this compare with the methods within Judaism, Hinduism,
Christianity, and Islam? Does the
monastic life have an increased propensity, patience, and availability for
study, compared to the lifestyle of a householder? If so, what may be some benefits and
detriments within such a lifestyle?
The Buddha references 5
basic senses, distinguishing sight and sound, and including “imagination”
within the additional “standard 3 of smell, taste, touch;” what are the implications of this? Previously within this sutta, the Buddha
references 4 elements that compose the body:
air, water, heat, and earth; can
“seed” be considered as a fundamentally distinct element, due to the
considerable distinction of its characteristic (perhaps as “imagination” is to
the “standard 5” senses)? Can earth,
water, heat, and air all simply be considered different forms of matter?
In describing “Right
Effort,” the Buddha provides the
sequence of 1.) preventing additional
malevolence, 2.) alleviating existing
malevolence, 3.) initiating new
benevolent, and 4.) expanding existing
benevolence; what are the benefits and
detriments in beginning with “preventing” rather than “alleviating”
malevolence, and with “initiating” rather than “expanding” benevolence? How does this coexist with contemporary
practises of “community improvement”?
And how does this compare and contrast with similarly based
methodologies respectively within additional religious traditions?
Amidst the premise of the
1st Jhana being reached only once an individual puts away evil
ideas, what is the applicability of this regarding the necessity of putting
away melancholy in order to attain the 4th Jhana? What may be considered the distinction
between melancholy and evil? Does
existing within the Jhanas maintain a certain temporariness within an
individual’s life; amidist the Buddha
presumably attaining the 4 Jhanas, and subsequently experiencing the pain of
dysentery before he dies, how is the experience of the 4 Jhanas to be
appropriately understood?
What is the significance
of 7 years, and where else can this number (and the significance therein) be
found within Judaism, Hinduism, Christianity, and Islam?
--
Gospels
Matthew 20 – 23
“For the (Sovereignty) of
heaven is like a householder who went out early in the morning to hire laborers
for his vineyard.”
Jesus tells the parable of
the servants hired at different hours each receiving the same compensation.
“Then the mother of the
sons of Zebedee came up to him, with her sons, and kneeling before him she
asked him for something. And he said to
her, ‘What do you want?’ She said to
him, ‘Command that these two sons of mine may sit, one at your right hand and
one at your left, in your kingdom.’ But
Jesus answered, ‘You do not know what you are asking. Are you able to drink the cup that I am to
drink?’ They said to him, ‘We are able.’ He said to them, ‘You will drink my cup, but
to sit at my right hand and at my left is not mine to grant, but it is for
those for whom it has been prepared by my (Deus).’ And when the ten heard it, they were
indignant at the two brothers. But Jesus
called them to him and said, ‘You know that the rulers of the Gentiles (lead)
it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be
your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served
but to serve, and to give his life as a ransom for many.’” (v20-28).
Jesus heals 2 blind men.
“And when they drew near
to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two
disciples, saying to them, ‘Go into the village opposite you, and immediately
you will find an ass tied, and a cold with her;
untie them and bring them to me.
If any one says anything to you, you shall say, ‘The (Leader) has need
of them,’ and he will send them immediately.’
This took place to fulfil what was spoken by the prophet,” (v1-4)
“And Jesus entered the temple
of God and drove out all who sold and bought in the temple, and he overturned the
tables of the money-changers and the seats of those who sold pigeons. He said to them, ‘It is written, ‘My house
shall be called a house of prayer;’ but you make it a den of robbers.’” (v12-13).
“In the morning, as he was
returning to the city, he as hungry. And
seeing a fig tree by the wayside he went to it, and found nothing on it but
leaves only. And he said to it, ‘May no
fruit ever come from you again!’ And the
fig tree withered at once. When the
disciples saw it they marvelled, saying, ‘How did the fig tree wither at once?’ And Jesus answered them, ‘Truly, I say to
you, if you have faith and never doubt, you will not only do what has been done
to the fig tree, but even if you say to this mountain, ‘Be taken up and cast
into the sea,’ it will be done. And
whatever you ask in prayer, you will receive, if you have faith.’” (v18-22).
“And when he entered the
temple, the chief priests and the elders of the people came up to him as he was
teaching, and said, ‘By what authority are you doing these things, and who gave
you this authority?’ Jesus answered
them, ‘I also will ask you a question;
and if you tell me the answer, then I also will tell you by what
authority I do these things. The baptism
of John, whence was it? From heaven or
from men?’ And they argued with one
another, ‘If we say, ‘From heave,’ he will say to us, ‘Why then did you not
believe him?’ But if we say, ‘From men,’
we are afraid of the multitude; for all
hold that John was a prophet.’ So they
answered Jesus, ‘We do not know.’ And he
said to them, ‘Neither will I tell you by what authority I do these things.’” (v23-27).
Jesus tells the parable of
the obedient son and the disobedient son.
Jesus tells the parable of
the transgressive servants.
Jesus tells the parable of
the king’s wedding dinner, the ungrateful invitees, and the guest without a
wedding garment.
“Then the Pharisees went
and took counsel how to entangle him in his talk. And they sent their disciples to him, along
with the Herodians, saying, ‘Teacher, we know that you are (True), and teach
the way of God (Truthfully), and care for no man; for you do not regard the position of
men. Tel us, then, what you think. Is it lawful to pay taxes to Caesar, or not?’ But Jesus, aware of their malice, said, ‘Why
put me to the test, you hypocrites? Show
me the money for the tax.’ And they
brought him a coin. And Jesus said to
them, ‘Whose likeness and inscription is this?’
They said, ‘Caesar’s.’ Then he
said to them, ‘Render therefore to Caesar the things that are Caesar’s, and to
God the things that are God’s.’ When
they heard it, they marvelled; and they
left him and went away.” (v15-22).
Sadducees ask Jesus about
seven brothers marrying the same woman, and to whom does she belong within
Heaven.
“Jesus answered them, ‘You
are wrong, because you know neither the scriptures nor the power of God. For in the resurrection they neither marry
nor are given in marriage, but are like angels in heaven.” (v29-30).
“But when the Pharisees
heard that he had silenced the Sadducees, they came together. And one of them, a lawyer, asked him a
question, to test him, ‘Teacher, which is the great commandment in the law?’ And he said to him, ‘You shall love the Lord
your God with all your heart, and with all your soul, and with all your
mind. This is the great and first
commandment. And a second is like it,
You shall love your neighbour as yourself.
On these two commandments depend all the law and the prophets.” (v34-40).
“Then said Jesus to the
crowds and to his disciples, ‘The scribes and the Pharisees sit on (Moshe’s)
seat; so practice and observe whatever
they tell you, but not what they do; for
they preach, but do not practice. They bind
heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with
their finger. They do all their deeds to
be seen by men; for they make their
phylacteries broad and their fringes long, and they love the place of honor at
feasts and the best seats in the synagogues, and salutations in the market
places, and being called rabbi by men.
But you are not to be called rabbi, for you have one teacher, and you
are all brethren. And call no man you
father on earth, for you have (Creator), who is in heaven. Neither be called masters, for you have one
master, the Christ. He who is greatest
among you shall be your servant; whoever
exalts himself will be humbled, and whoever humbles himself will be exalted.’” (v1-12).
Jesus upbraids the
scribes, Pharisees, and leaders.
“O Jerusalem, Jerusalem,
killing the prophets and stoning those who are sent to you! How often would I have gathered your children
together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken and
desolate. For I tell you, you will not
see me again, until you say, Blessed is he who comes in the name of the Lord.’” (v37-39).
--
Amidst the notion of the
master becoming as a slave, what relevance does the practise of moderation have
within such interaction? How might such
cooperation look, whereby people are servants unto each other, without there
emerging a “master servant”? Are there
any historic and/or contemporary examples of such cooperation within Judaism,
Hinduism, Buddhism, Christianity, Islam, and/or any additional traditions,
religious and otherwise?
Amidst the solicitation of
the mor of James and John, what is the nature of the connexion that the
disciples maintain with family and friends, whilst also existing as disciples
of Jesus (including the occasions spent with Peter’s mor-in-law, and additionally)? How does this coincide with Jesus’s teachings
regarding the renunciation of family and friends?
When the wife of Zebedee
states, “your kingdom,” is she making reference to a kingdom belonging to Jesus
or the Sovereignty of Deus? Amidst the
proclamation of the two being synonymous, how can a kingdom be controlled by
two sovereigns? And amidst the
proclamation of God existing as Jesus, does that mean that the wife of Zebedee
is actually, and ultimately, referring to the Sovereignty of Deus? How does this proclamation compare with the
Hindu explanation of the nature of existence of Sri Krishna in relation to
Brahman? Does such a proclamation
suggest Deus being absent from any additional phenomena, life within the
Universe? Is it possible for Deus to
simultaneous exist within (or as) Jesus, and also exist beyond Jesus? How does this coincide within the notion of
the Spirit of Deus simultaneously existing with all beings (or at least some
beings); and that Deus simultaneously exists
within (as) every being, and all life, phenomena, and circumstances? Does the notion of Deus existing as Jesus
eradicate the construct of the “personal self” and the experience of the “ego”? How is this to be appropriately understood
and practised?
What is the significance
of Prophesy (specifically, foretelling “future” events) and why is there a
substantial amount of adherence of, and reliance upon, the “foretelling” of
events? What is the difference between a
“Prophetic voice” and the prognostication of circumstances? Amidst a proficient Prophetic voice what
understanding about the nature of humanity and the Universe reveals certain
expectation of approaching circumstances?
What is the distinction between trusting within the proclamation of such
prognostications and trusting within the behavioural example of righteousness
that reveals such approaching circumstances?
How might the reliance and adherence to the prognostication actually
impede or negatively influence the righteous behaviour and the experience of
the Prophetic voice? How might is help?
Amidst the proclamation of
Jesus existing as Deus or Deus existing as Jesus, why does much of traditional
Christianity abstain from proclaiming being disciples of Deus, and instead,
proclaim being disciples of the persona of Jesus? Why is the emphasis traditionally upon the
personage of Jesus, rather than the Ultimately Reality of Deus?
There is the explanation
that the interaction between Jesus and the fig tree is a metaphor for Jesus’s
search for righteousness within the House of Israel; one prima facie consideration is: what harm does the fig tree cause to warrant
be cursed to wither and die? Also, how
is Jesus actually “fooled” by the fig tree?
Also, amidst the explanation of the metaphor, does such suggest a
comprehensive curse of death for the entirety of the House of Israel? And if so, how does this compare and contrast
with the blessing and curse that Moshe communicates, from Adonai, and the
eventual return of Israelis into the covenant with Adonai? Also, amidst Jesus’s described hunger,
interest within figs, ability to wither trees and move mountains, why does
Jesus abstain from simply commanding the fig tree to produce some fruit so that
he can eat? And why do Jesus’s disciples
continue to be amazed with the miracles that are performed?
Amidst the solicitation to
identify the authority of Jesus, Jesus responds with another challenge; amidst similar endeavours that fundamentally
challenge convention, what may be some appropriate responses to such “pattyroller”
questions (a reference to the “Underground Railroad,” and the attempts of
conventional authorities in denying the liberation of slaves)?
Within the parable of the
king who provides the wedding feast (verses 22:1 – 14, unquoted in this
iteration), why does the king banish the guest without the wedding garment,
after the guest complies with the king’s (previously spurned) invitations to
attend the wedding dinner? What is meant
by the significance placed upon the “wedding garment;” and what is to be appropriately understood
regarding this specific component of the parable?
The mitzvah that Moshe
teachings, and that Jesus references, regarding loving Deus first: can this be understood as overcoming the
self-centred tendency of egotism to recognise the Ultimate Reality that exists
beyond the personal will of the individual?
And the “Golden Rule,” as the Jewish scholar, Hillel, and additional
Prophets and teachers from additional religious traditions share, to “love the
other as one love’s one’s self”: is this
much the purpose of life, and what facilitates the sustaining of life?
How does Jesus’s criticism
of the leadership of the Jewish community, within Chapter 23, compare with his
previous teachings to have increased righteousness than the leadership and to
abstain from “leading over” others? How
do these criticisms of conventional authority compare with Moshe’s response to
convention, Avraham’s response, Muhammad’s (PBUH) response, the Buddha’s
response, Arjuna’s response, and the respective responses of additional
Prophetic and additional leaders throughout the Universe?
Amidst the teaching to
abstain from calling any man, “far” (father), why is there the tradition of
referring to some Christian priests and leaders as, “far”? How do historic and contemporary forms of
Christian leadership compare and contrast with the explicit teachings that
Jesus provides regarding such religious worship? What is the symbiosis between the leadership
of the servant and the leadership of the benevolent shepherd?
What is the nature of the
love that Jesus provides to the Pharisees?
--
Koran
Sura 39 Al Zumar (The
Companies)
“The revelation of the
Book is from Allah, the Mighty, the Wise.
“Surely We have revealed
to thee the Book with (Truth), so serve Allah, being sincere to (Allah) in
obedience.
“Now surely sincere
obedience is due to Allah (alone). And
those who choose protectors besides (Allah) say: We serve them only that they may bring us
nearer to Allah. Surely Allah will judge
between them in that in which they differ.
Surely Allah guides not him who is a liar, ungrateful.
“If Allah desired to take
a son to (Allah), (Allah) could have chosen those (Allah) pleased out of those
whom (Allah) has created—Glory be to (Allah)!
(Allah) is Allah, the One, the Subduer of all.
“(Allah has created the
heavens and the earth with (Truth);
(Allah) makes the night cover the day and makes the day overtake the
night, and (Allah) has made the sun and the moon subservient; each one moves on to an assigned term. Now surely (Allah) is the Mighty, the
Forgiver.
“(Allah) created you from
a single being, then made its mate of the same kind. And (Allah) sent down for you eight of the cattle
in pairs. (Allah) creates you in the
wombs of your mothers—creation after creation—in triple darkness. That is Allah, your Lord; (Allah’s) is the (Sovereignty). There is no (Deity) but (Allah). How are you then turned away?” (v1-6).
“If you are ungrateful,
then surely Allah is above need of you.
And (Allah) likes not ungratefulness in (Allah’s) servants. And if you are grateful, (Allah) likes it for
you. And no bearer of a burden will bear
another’s burden. Then to your Lord is
your return, then will (Allah) inform you of what you did. Surely (Allah) is Knower of what is in the
breasts.” (v7).
“And when distress
afflicts a man he calls upon his Lord, turning to (Allah); then when (Allah) grants him a favour from
(Allah), he forgets that for which he called upon (Allah) before, and sets up
rivals to Allah that he may cause men to stray from (Allah’s) path. Say: Enjoy
thine ungratefulness for a little, surely thou art of the companions of the
Fire.” (v8).
“Say: O My servants who believe, keep your duty to
your Lord. For those who do
(benevolence) in this world is (benevolence), and Allah’s earth is
spacious. Truly the steadfast will be
paid their reward without measure.”
(v10).
“Say: I am commanded to serve Allah, being sincere
to (Allah) in obedience,
“And I am commanded to be
the first of those who submit.
“Say: I fear, if I disobey my Lord, the
chastisement of a grevious day.
“Say: Allah I serve, being sincere to (Allah) in my
obedience.
“Serve then what you will
besides (Allah). Say: The losers surely are those who lose
themselves and their people on the day of Resurrection. Now surely that is the manifest loss!” (v11-15).
“And those who eschew the
worship of idols and turn to Allah, for them is (benevolent) news. So give (benevolent) news to My servants.
“Who listen to the Word,
then follow the best of it. Such are
they whom Allah has guied, and such are the men of understanding.” (v17-18).
“But those who keep their
duty to their Lord, for them are high places, above them higher places, built
for them, wherein rivers flow. It is the
promise of Allah. Allah fails not in
(Allah’s) promise.” (v20).
“Seest thou not that Allah
sends down water from the clouds, then makes it go down into the earth in
springs, then bring forth therewith herbage of various hues; then it withers so that thou seest it turn
yellow, then (Allah) makes it chaff?
Surely there is a reminder in this for men of understanding.” (v21).
“Is he whose breast Allah
has opened to Islam so that he follows a light from his Lord--? So woe to those whose hearts are hardened
against the remembrance of Allah! Such
are in clear error.
“Allah has revealed the
best announcement, a Book consistent, repeating its injunctions, whereat do
shudder the skins of those who fear their Lord, then their skins and their
hearts soften to Allah’s remembrance. This
is Allah’s guidance—(Allah) guides with it whom (Allah) pleases. And he whom Allah leaves in error, there is
no guide for him.” (v22-23).
“Allah sets forth a
parable: A man belonging to partners
differing with one another, and a man devoted wholly to one man. Are the two alike in condition? Praise be to Allah! Nay, most of them know not.” (v29).
“Who is then more unjust
than he who utters a lie against Allah and denies the (Truth), when it comes to
him? Is there not in hell an abode for
the disbelievers?” (v32).
“And he who brings the
(Truth) and accepts the (Truth)—such are the dutiful.
“They shall have with
their Lord what they please. Such is the
reward of the doers of (benevolence)—
“That Allah may ward off
from them the worst of what they did, and give them their reward for the best
of what they did.” (v33-35).
“And whom Allah guides,
there is none that can lead him astray.
Is not Allah Mighty, the Lord of retribution?” (v37).
“Say: O people, work in your place. Surely I am a worker, so you will come to
know,
“Who it is to whom there
comes a chastisement abasing him, and on whom falls a lasting chastisement.
“Surely We have revealed
to thee the Book with (Truth) for the (benefit) of men. So whoever follows the right way, it is for
his own soul, and whoever errs, he errs only to its detriment. And thou art not a custodian over them.” (v39-41).
“Allah takes men’s souls
at the time of their death, and those that die not, during their sleep. Then (Allah) withholds those on whom (Allah)
has passed the decree of death and sends the others back till an appointed
term. Surely there are signs in this for
a people who reflect.” (v42).
“Say: Allah’s is the intercession altogether. (Allah’s) is the (Sovereignty) of the heavens
and the earth. Then to (Allah) you will
be returned.” (v44).
“So when harm afflicts a
man he calls upon Us; then, when We give
him a boon from Us, he says: I have been
given it only by means of knowledge.
Nay, it is a trial, but most of them know not.” (v49).
“Say: O My servants who have been prodigal
regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether. (Allah) is indeed the Forgiving, the
Merciful.” (v53).
“Allah is the Creator of
all things and (Allah) has charge over everything.
“(Allah’s) are the
treasures of the heavens and the earth.
And those who disbelieve in the messages of Allah, such are the losers.” (v62-63).
“And the earth beams with
the light of its Lord, and the Book is laid down, and the prophets and the
witnesses are brought up, and judgment is given between them with justice, and
they are not wronged.
“And every soul is paid
back fully for what it did, and (Allah) knows best what they do.” (v69-70).
--
What is the direct and
metaphysical nature of the revelations that is provided through Muhammad
(PBUH); particularly considering how
many of the revelations within the Koran directly respond to the contemporary experiences
of the Umma during these revelations?
How does this affirm the direct, and continual, immediacy of the message
within the Koran? And how does this
affect the “Universality” of the message of the Koran?
How does the teaching,
regarding an individual bearing only an individual’s own burden, compare and
contrast with the assertion of Jesus’s martyrdom for the sake of all the sins
of humanity? And how do both of these
considerations compare and contrast with Jesus’s teaching regarding a person “bearing
one’s own cross”?
What are the intentions
and the implications within the opening of Verse 10: “Say:
O My servants who believe…”?
How is the lineage of
Prophesy to be appropriately understood within Islam? Amidst the description of the Prophet
Muhammad (PBUH) being of the first, how do the previous examples of Noach,
Avraham, Ishamael, Yitzak, Yaakov, Moshe, David, Solomon, Jesus, and additional
Prophets factor within this belief? How
does this explanation of lineage compare with one of the Jewish traditional
explanations that the actions of all preceding Prophets (including Avraham,
Yitzak, and Yaakov) conform to the subsequent mitzvot that Adonai imparts unto
Moshe? Amidst the emphasis of the Arabic
language within the Koran and Islam, what is the language with which Avraham
and additionally proceeding Prophets communicate; and what are the implications of such
language(s) regarding the unique manner in which Truth is revealed, and the Koran
is revealed, specifically and emphatically within the Arabic language? What insight does this provide regarding any
merit that may exist within additional languages?
How does the finality
within the notion of, “Allah guiding whom Allah wills,” compare and contrast
with the concept of “free will”? Do
individuals actually and respectively have personal will, or is all controlled
by the Will of Allah? What is the nature,
and the purpose, of the confluence of what may be perceived as the “illusion”
of free will and the existence of Omnipotence?
And how does this appropriate inform the manner in which we respectively
perceive the actions of others, as well as our own specific actions (“voluntary”
and “involuntary”), as well as additional phenomena and circumstances throughout
the Universe?
Does the teaching
regarding rejectors of Truth and Allah going to hell intrinsically influence believers
to behave transgressively towards such individuals (perhaps within the
perception of having the responsibility to impose punishment, and perhaps a
portion of that experience of hell, or even to attempt to “awaken” such an
individual to reform and behave righteously)?
What may be some appropriate benevolent and compassionate responses to
such rejections of Truth and Allah?
How does the teaching beginning
within Verse 33 (regarding the rewards of Truth and benevolence) compare with
the Bhagavad Gita’s teachings regarding the experience of unity with Brahman,
and a person’s experience being concentrated within the Faith, intentions, and
actions of that person?
On many occasions, people
seem to become enveloped within a disagreement with an urgency to communicate
one’s own opinion perhaps as a means of imposing it upon the other (or simply
maintaining the integrity of that opinion);
how might the notion of, each person receiving what is respectively due
to each person, help quell the desperation in “overcoming” the words and
actions of others, and in attempting to impose the “final word;” to be at Peace and harmony with the
inevitability of the Will of Allah?
How is the teaching of,
the “taking of souls” during sleep, to be appropriately understood? What is the understood nature of existence of
individuals who pass from life amidst the expectation of the Day of Judgment
(Al Yom Qayimah)?
How is the practise of
forgiveness appropriately understood within Islam: both between an individual and Allah, and
between individuals (soliciting and providing forgiveness)? How does this compare and contrast with the
respective teachings of forgiveness within additional religious traditions?
What is the nature of the
confluence between Verses 62 and 63: the
Omnipotence of Allah, and the existence of the rejection of that
Omnipotence? What does this apparent
oxymoron reveal about the intrinsic nature of being: existing as a protagonist, yet simultaneously
experiencing some form of dissonance or dissension within one’s own
existence? How does the Buddhist notion
of Dukkha (suffering) and the respective Hindu and Buddhist teachings regarding
Maya and pleasure and pain factor within this?
Is it perceivable that another experience exists beyond the binary of
pain and pleasure, favourable and unfavourable (and perhaps even beyond
indifference); perhaps similar to
another characteristic beyond the binary of light/dark, cold/hot, life/death,
and additionally? What might that
be; how might that be described; and what may be some examples of such?
--
Blessings upon the
Prophets and Ancestors:
May Peace and Blessings of
the Highest Authority we respectively recognise, known by many names, including
God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao,
Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity,
Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis,
Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra,
Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, our
Ancestors (Known and Unknown), and the Indigenous of Tainoterranea, Asia,
Europe, Mediterranea, and Africa, and the Universe. ૐ. אמן .
שלום .नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
ૐ.
אמן .
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