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 34 B’midbar; 118.9.25
Torah
B’midbar 1:1 – 4:20
“On the first day of the
second month, in the second year of the Exodus, Adonai spoke to (Moshe) in the
Wilderness of Sinai, in the Meeting Tent, saying:
“Take a census of the
entire Israelite community. Do it by
their clans and families, and record the names of every male. You and Aaron shall record every male over
twenty years old who is fit for military service.” (v1-3).
“Choose one leader from
each tribe to assist you.
“These are the names of
the leaders who will assist you:
“For (Reuven), Elitzur son
of Shedeur.
“For (Shimon), Shelumiel
son of Zurishaddai.
“For (Yudah), Nachshon son
of Aminidab.
“For Issachar, Nethanel
son of Zuar.
“For Zebulun, Eliav son of
Helon.
“For (Yosef’s) two sons:
“For Ephraim, Elishama son
of Amihud.
“For Manasseh, Gamliel son
of Pesazur.
“For (Benyamin), Avidan
son of Gidoni.
“For Dan, Achiezer son of
Amishaddai.
“For Asher, Pagiel son of
Okhran.
“For Gad, Eliassaf son of
Deuel.
“For Naphtali, Achira son
of Eynan.
“These are the leaders,
the heads of their tribes and the leaders of the thousands of Israelites.” (v4-16).
The results of the census
include: Reuven: 46,500;
Shimon: 59,300; Gad:
45,650; Yudah: 74,600;
Issachar: 54,400; Zebulun:
57,400; Ephraim: 40,500;
Manasseh: 32,300; Benyamin:
35,400; Dan: 62,700;
Asher: 41,500; Napthali:
53,400.
“The number of Israelite
males according to their tribes, over twenty years old and all fit for military
service officially counted was 603,550.”
(v45-46).
“However, the men from the
tribe of Levi were not counted together with the other Israelites.
“Adonai explained to
(Moshe), saying:
“Do not count the Levites
together with the other Israelites. Put
the Levites in charge of the Tabernacle and all its furniture and
equipment. They will carry the
Tabernacle and all its furniture, and they will take care of it, and they will
camp around the Tabernacle.” (v47-50).
“Adonai spoke to (Moshe)
and Aaron and instructed them, saying:
Each Israelite tribe shall camp around its own tribal banner. Each of the tribal encampments shall be
erected in a specified area around the Meeting Tent.” (v1-2).
The 2 tribes camping with
Yudah are: Issachar and Zebulun.
The 2 tribes camping with
Reuven are: Shimon and Gad.
The 2 tribes camping with
Ephraim are: Mannaseh and Benyamin.
The 2 tribes camping with
Dan are: Asher and Naphtali.
“This is the family tree
of Aaron and (Moshe) on the day that Adonai spoke to (Moshe) at Mount Sinai.
“These are the names of
Aaron’s sons: Nadav the first-born,
Avihu, Eleazar, and Ithamar. These are
the names of Aaron’s sons, the anointed priests who were ordained to serve in
the Tabernacle.” (v1-3).
“Adonai spoke to (Moshe),
saying:
“I have chosen the Levites
from the other Israelites as substitutes for all the first-born among the
Levites; the Levites shall be Mine.
“This is so because every
first-born became Mine on the day I killed all the first-born in Egypt. I set apart for Myself every first-born in
Israel, man and beast alike, and they shall remain Mine. I am Adonai.”
(v11-13).
“Adonai spoke to (Moshe)
in the Wilderness of Sinai and instructed him:
Count the Levites, family by family.
Count every male over the age of one month.” (v14-15).
“Levi had three sons: Gershon, Kehoth, and Merari.” (v17).
The result of the census
is: Gershonis: 7,500;
Kehothis: 8,600; Merari:
6,200.
“The descendants of
Gershon shall be responsible for the Meeting Tent, the Tabernacle tapestries,
the two roofs, the curtains in the entrance of the Meeting Tent, the hangings
at the entrance of the enclosure surrounding the Tabernacle, the altar, the
ropes, as well as all the equipment used in the ceremonies.” (v25-26).
“They (Kehothis) shall be
responsible for the ark, the table, the golden menorah, the two altars, the
holy utensils, the partition curtain, and all the equipment involving these items.” (v31).
“The responsibility of the
descendants of Merari shall include the frames, crossbars, pillars, and bases
of the Tabernacle, all its utensils, and the equipment for their use, as well
as the pillars, bases, pegs, and ropes of the surrounding enclosure.” (v36-37).
“Any unauthorized person
who interferes or performs the duties of (Moshe) and Aaron shall be put to
death.” (v38).
“(Moshe) and Aaron counted
all the first-born male Levites who were over one month old and registered
their names. Adonai said, ‘The Levites
are reserved for Me in place of all the first-born Israelite males. I will also accept the Levites’ first-born
animals in place of the Israelites’ first-born animals.” (v40-41).
“There were 22,273
first-born Israelites and 22,000 first-born Levites. You must collect five pieces of silver from
each of the 273 extra first-born Israelites.”
(v46-47).
“Adonai instructed (Moshe)
and Aaron, saying:
“Take a census of the
Kehoth families of the tribe of Levi.
Count all the males from thirty to fifty years old who are able to work
in the Meeting Tent.” (v1-3).
The duties of the
Kehothis, amidst the moving of the Israeli camp, are described.
--
What pragmatic benefits
does the census provide, aside from military preparation? What insight does this provide regarding the
group dynamics of the Israelis, and how does this enhance organisational
behaviour? How does such methodology
compare and contrast with the comparatively “alinear” characteristics/emphases
within Hinduism and Buddhism? What are
some benefits and challenges with each approach?
How does the specific
designation and separation of the Levis influence the intrinsic political
organisation of Israelis and the manner in which Israelis interact with other
tribes and nations? What challenges does
the segregation of the Levis have upon the practise of egalitarianism and the
concept of “all individuals being equal”?
What is the nature of the connexion between Levis being the “chosen” of
Israelis, and Israelis being the “chosen” of humanity? Amidst any elitist tendencies of such a
designation regarding Israelis, is it necessary for the “ger” (strangers,
Gentiles) to inspire equality first within the Israelis (and beyond the
segregation of the Levis)? If so, how
may this appropriately be accomplished?
And how does this compare with the segregation of Varnas (castes),
within Hinduism; the binary of Arahants
and laypeople, within Buddhism; the
binary of believers and misbelievers, within Islam; the binary of “saved” and “unsaved,” within
Christianity; and perhaps the binary of
Brahmin and other castes, or Dalit and other castes, with Hinduism?
How does the contemporary
circumstance of Rabbis and clergy emerging from tribes other than necessarily
the Levis affect the prescribed hierarchy within Judaism, and further amongst
Israelis? Does contemporary
circumstances reveal any intentionality regarding the interest of
egalitarianism amongst Israelis, and perhaps further amongst humanity? How might the contemporary experience of, and
affinity towards, this comparative egalitarianism (with respect to tribal
affiliation) actually hinder the emergence of Moshiach and the Messianic Era,
according to traditional beliefs? What
is the nature of political and religious order amidst Moshiach and within the
Messianic Era? How does this compare
with similar intentions within Christianity and Islam, as well as with Hinduism
and Buddhism and additional religious traditions?
--
Bhagavad Gita
Chapters 13 – 14
“The body is called a
field, Arjuna; he who knows it is called
the Knower of the field. This is the
knowledge of those who know.
“I am the Knower of the
field in everyone, Arjuna. Knowledge of
the field and its Knower is (True) knowledge.”
(v1-2).
“Listen and I will explain
the nature of the field and how change takes place within it. I will also describe the Knower of the field
and his power.” (v3).
“The field, Arjuna, is
made up of the following: the five areas
of sense perception; the five elements; the five sense organs and the five organs of
action; the three components of the
mind: manas, buddhi, and ahamkara; and the undifferentiated energy from which
all these evolved.” (v5).
“In this field arise
desire and aversion, pleasure and pain, the body, intelligence, and will.” (v6).
“Those who know (Truly)
are free from pride and deceit. They are
gentle, forgiving, upriht, and pure, devoted to their spiritual teacher, filled
with inner strength, and self-controlled.
“Detached from sense
objects and self-will, they have learned the painful lesson of separate birth
and suffering, old age, disease, and death.”
(v7-8).
“Free from selfish
attachment, they do not get compulsively entangled even in home and
family. They are even-minded through
(benevolent) fortune and bad.
“Their devotion to (Me) is
undivided. Enjoying solitude and not
following the crowd, they (search only for Me).
“This is (True) knowledge,
to (search for) the Self as the (True) end of wisdom always. To (search for) anything else is
ignorance.” (v9-11).
“I will tell you of the
wisdom that leads to immortality: the
beginningless Brahman, (Which) can be called neither being nor nonbeing.
“It dwells in all, in
every hand and foot and head, in every mouth and eye and ear in the universe.
“Without senses (Itself), (It)
shines through the functioning of the senses.
Completely independent, (It) supports all things. Beyond the gunas, (It) enjoys their play.
“It is both near and far,
both within and without every creature;
(It) moves and is unmoving.
“In (Its) subtlety (It) is
beyond comprehension. It is indivisible,
yet appears divided in separate creatures.
Know it to be the creator, the preserver, and the destroyer.
“Dwelling in every heart,
(It) is beyond darkness. It is called
the light of lights, the object and goal of knowledge, and knowledge
itself.” (v12-17).
“Know that prakriti and
Purusha are both without beginning, and that from prakriti come the gunas and
all that changes.
“Prakriti is the agent,
cause, and effect of every action, but it is Purusha that seems to experience
pleasure and pain.” (v19-20).
“Purusha, resting in
prakriti, witnesses the play of the gunas born of prakriti. But attachment to the gunas leads a person to
be born for (benevolence) or evil.
“Within the body the
supreme Purusha is called the witness, approver, supporter, enjoyer, the
supreme Lord, the highest Self.
“Whoever (Realises) the
(True) nature of Purusha, prakriti, and the gunas, whatever path he or she may
follow, is not born separate again.” (21-23).
“Some (Realise) the Self
within them through the practice of meditation, some by the path of wisdom, and
others by selfless service.
“Others may not know these
paths; but hearing and following the
instructions of an illumined teacher, they too go beyond death.” (v24-25).
“Whatever exists, Arjuna,
animate or inanimate, is born through the union of the field and its
Knower.” (v26).
“He alone sees (Truly) who
sees the Lord the same in every creature, who sees the Deathless in the hearts
of all that die.
“Seeing the same Lord everywhere,
he does not harm himself or others. Thus
he attains the supreme goal.” (v27-28).
“They alone see (Truly)
who see that all actions are performed by prakriti, while the Self remains
unmoved.
“When they see the variety
of creation rooted in that unity and growing out of it, they attain fulfilment
in Brahman.” (v29-30).
“This supreme Self is
without a beginning, undifferentiated, deathless. Though it dwells in the body, Arjuna, it
neither acts nor is touched by action.
“As akasha pervades the
cosmos but remains unstained, the Self can never be tainted though it dwells in
every creature. (v31-32).
“As the sun lights up the
world, the Self dwelling in the field is the source of all light in the field.
“Those who, with the eye
of wisdom, distinguish the field from its Knower and the way to freedom from
the bondage of prakriti, attain the supreme goal.” (v33-34).
“Let (Me) tell you more
about the wisdom that transcends all knowledge, through which the saints and
sages attained perfection.
“Those who rely on this
wisdom will be united with (Me). For
them there is neither rebirth nor fear of death.” (v1-2).
“My womb is prakriti; in that I place the seed. Thus all created things are born.
“Everything born, Arjuna,
comes from the womb of prakriti, and I am the seed-giving (Creator).” (v3-4).
“It is the three gunas
born of prakriti—sattva, rajas, and tamas—that bind the immortal Self to the
body.” (v5).
“Sattva binds us to
happiness; rajas binds us to
action. Tamas, distorting our
understanding, binds us to delusion.”
(v9).
“The fruit of (benevolent)
deeds is pure and sattvic. The fruit of
rajas is suffering. The fruit of tamas
is ignorance and insensitivity.” (v16).
“From sattva comes
understanding; from rajas, greed. But the outcome of tamas is confusion,
infatuation, and ignorance.” (v17).
“The wise see clearly that
all action is the work of the gunas.
Knowing that which is above the gunas, they enter into union with (Me).
“Going beyond the three
gunas which form the body, they leave behind the cycle of birth and death,
decrepitude and sorrow, and attain to immortality.” (v19-20).
“They are unmoved by the
harmony of sattva, the activity of rajas, or the delusion of tamas. They feel no aversion when these forces are
active, nor do they crave for them when these forces subside.
“They remain impartial,
undisturbed by the actions of the gunas.
Knowing that it is the gunas which act, they abide within themselves and
do not vacillate.
“Established within
themselves, they are equal in pleasure and pain, praise and blame, kindness and
unkindness. Clay, a rock, and gold are
the same to them. Alike in honor and
dishonour, alike to friend and foe, they have given up every selfish
pursuit. Such are those who have gone
beyond the gunas.” (v22-25).
“By serving (Me) with
steadfast love, a man or woman goes beyond the gunas. Such a one is fit for union with
Brahman. For I am the support of
Brahman, the eternal, the unchanging, the deathless, the everlasting (Dharma),
the source of all joy.” (v26).
--
Are the referenced “5
senses” actually: sight, sound, smell,
taste, and touch? What is the relevance
of the commonly referenced “6th sense,” involving premonition and
perception beyond the senses? What
consideration may be provided regarding a “7th sense” (perhaps
existing amidst the ascension of the Jhanas, described by the Buddha), whereby
there is an absence of duality (including pain and pleasure), and a further
understanding of the “Ultimate Truth” that is precluded from being described
within tangible terms, and that may even “hinder” an individual’s experience of
tangibilities (amidst the additional 6 senses) within this temporal Realm?
What exactly are the 5
elements, if beyond the standard consideration of fire, air, water, and
Earth/dust? Can the intrinsic
potentiality of “seeds” be considered as a distinct element? How do the perceivably distinct phenomena of
energy and consciousness (the “Now”) factor within this, as well as within the
notions of the manas, buddhi, ahamkara, and undifferentiated energy?
When describing the Self
of Brahman, what is the significance of specifically include each limb, and the
3 basic openings of the head? What is
appropriately understood from the absence of the “nose” being specifically
described?
What is the nature of the
connexion (and perhaps confluence) between the described nature of the Self of
Brahman, and the commands for action, righteousness, Samadhi, and compassion
that a spiritual aspirant is to practise?
How does the description
of the Self of Brahman, and the “light of lights,” compare with Jesus’s
teaching regarding one’s righteousness being a light to shine unto others, and
even with the belief within the “Spirit of God”?
How does the experience of
equanimity to pleasure and pain intersect with the subsequent description of
the existence of benevolence and “evil”?
Amidst the Hindu
definition of “Reality,” there is the consideration that “Western civilisation”
historically utilises the term, “Reality” to actually reference what Hinduism
seems to refer to as “actuality,” and that, ironically, all that which “Western
civilisation” considers to be “Real” (that which can be evidenced through the
senses), is actually “unreal” (is an illusion within Maya, because all such
phenomena is impermanent and exists within a continual process of change); amidst that consideration, what may be some
appropriate ways of perceiving the notion (and action) of “Realisation” and
“Realising”? Is it possible to “Realise”
something within this temporal “Realm”?
How do English translations of the Bhagavad Gita, Digha Nikaya, and
additional Holy Scriptures appropriately (and perhaps inadvertently, or
inaccurately) utilise the term, “Real”?
Is the notion of “Realising the Self within one’s self” an appropriate
utilisation of this term?
What is the nature in
which the infinite Self can be bound within the body through the gunas? What is the nature of that phenomenon of the
bond? How can an awareness of that bond
enhance the manner in which one improves the experience of the bond within
others, as well as within one’s own personal self?
--
Digha Nikaya
Payasi Suttanta
“Thus have I heard.
“The venerable Kumara
Kassapa was once walking on tour in Kosala together with a great company of
bhikkhus, to the number of about five hundred, and coming to the Kosalese city
named Setavya, he there abode. And there
the venerable Kumara Kassapa dwelt to the north of Setavya, in the Simsapa-tree
Grove. Now at that time the chieftain
Payasi was residing at Setavya, a spot teeming with life, with much grass-land
and wood-land, with water and corn, on a royal domain granted him by King
Pasenadi of Kosala, as a royal gift, with power over it as if he were the king.
“Now at that time there
came over Payasi an evil view of things to this effect:-- ‘Neither is there any
other world, nor are there beings reborn otherwise than from parents, nor is
there fruit or result of deeds well done or ill done.’
“Now the Brahmins and
householders of Setavya heard the news:-- ‘They say that the wanderer Master
Kassapa, disciple of the wanderer Gotama, walking on tour with a great company
of bhikkhus, to the number of about five hundred, has arrived at Setavya and is
staying there to the north of the town, in the Simsapa-tree Grove. Now regarding that Master Kassapa, such is
the excellent reputation that has been raised abroad:-- ‘Wise and expert is he,
abounding in knowledge and learning, eloquent and excellent in discourse,
venerable too and an Arahant. And (beneficial)
is it to interview Arahants like him.’
Then the Brahmins and householders of Setavya, coming out from the town
in companies and bands from each district so that they could be counted, went
by the north gate, to the Simsapa-tree Grove.”
(v1-2).
Payasi goes to visit
Kassapa, and explains his beliefs.
“ ‘I, Prince, have neither
seen or heard of any one holding such a view, such an opinion. How then can you declare, as you do, that
‘there neither is another world, nor rebirth as inheritor of the highest
heavens, nor fruit or result of deeds well-done or ill-done’? Wherefore, Prince, I will cross-question you
herein, and do you reply in what way you may approve. What think you, yon moon and sun, are they in
this world or in another world, are they divine or human?’
“ ‘This moon and sun,
Master Kassapa, are in another world, not in this, they are (deities), not
human.’
“ ‘Then, Prince, let this
be taken as evidence that there is both another world, and rebirth as inheritor
of the highest heavens, and fruit and result of deeds done well or ill.’” (v5).
Payasi remains unconvinced
and shares additional anecdotal argumentation.
“ ‘Here it is, Master
Kassapa. I have had friends, companions,
relatives, men of the same blood as myself, who have taken life, committed
thefts, or fornication, have uttered lying, slanderous, abusive, gossiping
speech, have been covetous, of malign thoughts, of evil opinions. They anon have fallen ill of mortal suffering
and disease. When I had understood that
they would not recover from that illness, I have gone to them and said:--
‘According to the views and opinions held, sirs, by certain wanderers and
brahmins, they who break the precepts of morality, when the body breaks up
after death, are reborn into the Waste, the Woeful Way, the Fallen Place, the
Pit. Now you, sirs, have broken these
precepts. If what those reverent
wanderers and Brahmins say is (True), this, sirs, will be your fate. If these things should befall you, sirs, come
to me and tell me, saying:-- ‘There is another world, there is rebirth not of
parents, there is fruit and result of deeds well-done and ill-done.’ You, sirs, are for me trustworthy and
reliable, and what you say you have seen, will be even so, just as if I myself
had seen it.’ They have consented to do
this, saying, ‘Very (well),’ but they have neither come themselves, nor
dispatched a messenger. Now this, Master
Kassapa, is evidence for me that there is neither another world, nor rebirth
not by human parents, nor fruit or result of deeds well done and ill.’” (v6).
“Well then, prince, I will
yet ask you this, and do you answer even as you think fit. What think you? Take the case of men who have taken a felon
redhanded and bring him up saying:-- ‘My lord, this felon was caught in the
act; inflict what penalty you
wish.’ He replies:-- ‘Well then, sirs,
bind this man securely, his arms behind him, with a strong cord; shave his head; lead him around, to the sound of a sharp drum,
from street to street, from cross-road to cross-road, and out at the southern
gate; there, south of the town in the
place of execution, cut off his head.’
They, assenting with ‘Very (well),’ proceed to carry out these orders,
and, in the place of execution, make him sit down. Now would the felon gain permission of this
sort from his executioners: ‘Let my
masters, the executioners, wait till I have visited my friends and advisers, my
kinsmen by blood, in this or that village or town, and come back’? Or would the executioners cut off the head of
this vain talker?’
“ ‘They would not grant
the permission, Master Kassapa; they
would cut off his head.’” (v7).
Payasi communicates
continuing doubts.
“Here it is, Master
Kassapa. I have had friends and
companions, kinsmen, men of the same blood as myself, who have abstained from
taking life, from committing thefts, or fornication, from lying, slandering,
rude, or frivolous speech, who have not coveted, or had malign thoughts or evil
opinions. They anon have fallen ill of
mortal suffering and disease. When I had
understood that they would not recover from that illness, I have gone to them
and said: ‘According, sirs, to the views
and opinions held by some Wanderers and Brahmins, they who keep the precepts of
morality, when the body breaks up, are after death reborn into the bright and
happy world. Now you, sirs, have kept
those precepts. If what those reverend
samanas and Brahmins say is (True), this, sirs, will be your fate. If these things should befall you, sirs, when
you have been there reborn, come to me and let me know that there is both
another world, rebirth other than of parents, and fruit and result of deeds
well-done and ill-done. You, sirs, are
for me trustworthy and reliable, and what you say you have seen, will be even
so, just as if I myself had seen it.’
They have consented to do this, saying ‘Very (well)’; but they have not come and let me know, nor
have they dispatched a messenger. Now
this again, Master Kassapa, is evidence to me that there is neither another
world, nor rebirth other than of parentage, nor fruit and result of deeds well-done
and ill-done.’” (v8).
“Well then, Prince, I will
make you a simile, for by a simile some intelligent persons will recognize the
meaning of what is said. Just as if a
man were plunged head-under in a pit of mire.
And you were to order men saying:-- ‘Well now, masters, pull the out of
that pit.’ They, saying ‘Very (well),’
were to comply and pull him out. You
were then to say to them:-- ‘Well now, masters, brush the mire smearing him
from off his body with split bamboo.’
And they were to obey you. And
you were to say to them:-- ‘Well now, masters, shampoo this man’s body a treble
massage with yellow shampoo powder.’ And
they were to do so. And you were to say
to them:-- ‘Now, masters, rub him with oil, and bathe him three times using
fine chunam.’ And they were to do
so. And you were to say to them:--
‘Well, masters, now dress his hair.’ And
they were to do so. And you were to say
to them:-- ‘Now, masters, deck him with a costly garland and costly unguent and
costly garments.’ And they were to do
so. And you were to say to them:--
‘Well, masters, take him up on to the palace and amuse him with the pleasures
of the five sense.’ And they were to do
so. Now what think you, O chieftain? Would this man, well bathed, well anointed,
shaved and combed, dressed, wreathed and adorned, clad in clean raiment, taken
to the upper palace, and indulging in, surrounded by, treated to, the five
pleasures of sense, be desirous of being plunged once more into that put of
mire?’
“No indeed, Master
Kassapa.’” (v9).
Payasi continues to
communicate doubts.
“Here it is, Master
Kassapa. I have had friends, companions,
kinsmen, men of the same blood as myself, who kept the precepts, abstaining
from taking life; from taking what was not
given, from inchastity, lying speech and strong intoxicating liquors. They anon have fallen mortally ill; and I, having told them how some samanas and
Brahmins say that, after such a life, one would be reborn in the communion of
the Three-and-Thirty (Deities), have asked them, if they were so reborn, to
come and let me know hat there was another world,’” (v10).
Kassapa explains the
difference of the passage of motion between this temporal Realm and the Realm
of the Three-and-Thirty.
“ ‘But who lets Master
Kassapa know all these things:--that there are Three-and Thirty (Deities), or
that the Three-and-Thirty (Deities) live so many years? We do not believe him when he says these
things.’
“That, Prince, is just as
if there were a man born blind who could not see objects as dark or bright, as
blue, yellow, red or brown; who could
not see things as smooth or rough, nor the stars, nor moon, nor sun. And he were to say:-- ‘There are none of
these things, nor any one capable of seeing them. I don’t know them, I don’t see them; therefore they don’t exist.’ Would one so speaking, speak rightly,
Prince?’” (v11).
Payasi asks why ethical
people, destined to a better life (amidst the knowledge of the eventual
attainment of an ultimately benevolent after-life), abstain from committing
suicide.
Kassapa describes a
parable of a pregnant 2nd wife who cuts open her womb to attempt to
bring forth her child to establish an inheritance claim.
“Moral and virtuous
Wanderers and Brahmins do not force maturity on that which is unripe; they, being wise, wait for that
maturity. The virtuous have need of
their life.” (v13).
“Here it is, Master
Kassapa. Take the case of men who having
taken a felon red-handed bring him up, saying:-- ‘This felon, my (leader), was
caught in the act. Inflict on him what
penalty you wish.’ And I should say:--
‘Well then, my masters, throw this man alive into a jar; close the mouth of it and cover it over with
wet leather, put over that a thick cement of moist clay, put it on to a furnace
and kindle a fire.’ They saying ‘Very
(well) would obey me and… kindle a fire.
When we knew that the man was dead, we should take down the jar, unbind
and open the mouth, and quickly observe it, with the idea:-- ‘Perhaps we may se
the soul of him coming out!’ We don’t
see the soul of him coming out! This,
master Kassapa, is for me evidence that there neither is another world, nor
rebirth other than by parentage, nor fruit or result of deeds well done or
ill-done.’” (v14).
Kassapa provides the
example of Payasi existing within his dreams, being attended by servants, who
abstain from observing the passing of Payasi’s soul.
Payasi describes weighing
a convict before and after he is killed;
and amidst the corpse being heavier and stiffer, concluding an absence
of a soul departing from the convict.
Kassapa compares the
weight of a heated iron ball and a cooled iron ball.
Payasi provides another
scepticism, involving previous experience with a convict.
“And I say:-- ‘Well, my
masters, kill this man by stripping off cuticle and skin and flesh and sinews
and bones and marrow.’ They do so. And when he is half dead, I say:-- ‘Lay him
on his back, and perhaps we may see the soul of him pass out.’” (v18).
Kassapa provides the
parable of a trumpeter who visits another land, and after hearing its sound,
the people command the trumpet to make a sound, without success.
Payasi provides another
similar example of scepticism.
Kassapa shares the parable
of an inexperienced boy attempting to start a fire by chopping the fire drill
that is given to him to start the fire.
“Even so, Prince, have
you, silly and unintelligent, sought after another world. Renounce, Prince, this evil set of
opinions. Let them not involve you for
long in bale and sorrow!’
“ ‘Even though Master
Kassapa says this, I still cannot bring myself to renounce this evil set of
opinions. King Pasenadi the Kosalan
knows me, and so do foreign kings, as holding to the creed and the opinion that
there is neither another world nor rebirth other than of parents, nor fruit or
result of deeds well and ill-done. If I,
Master Kassapa, renounce these opinions, people will say of me:-- ‘How silly is
Prince Payasi, how unintelligent, how badly he grasps anything!’ In wrath thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it!’” (v21-22).
Kassapa tells the parable
of a “yakkha” who deceives the 1st division of a caravan into
thinking there is recent rains ahead along the path, and the 1st
division discards its provisions (to traveller lighter) and perishes amidst the
dry lands that are actually ahead; the 2nd
division refuses to believe the yakkha because he is unrelated and is without
previous friendship, retains its provisions, and continues successfully along
the path (also observing the remains of the 1st division).
Payasi communicates
similar difficulties.
Kassapa shares the parable
of a man who finds a pile of dry dung, and decides to carry it home; yet it rains, and the dung becomes runny, yet
he continues to try to bring the dung to his house.
Payasi communicates
additional difficulties.
Kassapa shares a parable
of a gambler who observes his opponent cheating by swallowing dice, and then
poisons the dice, and his opponent experiences certain adversity.
Payasi communicates
additional difficulties.
Kassapa tells the parable
of 2 friends who find a pile of discarded hemp and each grab a load to bring
home; along the way back, the 2 friends
find a pile of hempen thread, 1 friend grabs the pile of thread and 1 friend
holds unto the hemp; then the 2 find
hempen cloth, and the 1 takes the cloth and the 1 keeps the hemp; the 2 further find flax, iron, copper, tin,
lead, silver, and gold, all in the similar manner; 1 friend returns with a load of gold (to
celebration), and 1 friend returns with a load of hemp (without celebration).
Payasi proclaims the
doctrine of the Buddha and solicits becoming a disciple of Kassapa.
“So is it, Prince, with
that sort of sacrifice. But where,
Prince, neither oxen are slain, nor goats, nor fowls and pigs, nor are divers
creatures put an end to, and those that partake of the sacrifice have right
views, right intention, right speech, right action, right livelihood, right
endeavour, right mindfulness, right rapture, such a sacrifice is of great
fruitfulness, of great profit, of great renown, of widespread effect.” (v31).
“Then Prince Payasi
instituted a gift to Wanderers and Brahmins, the poor, wayfarers, beggars and
petitioners. In that gift such food was
given as gruel and scraps of food, and coarse robes with ball-fringes. And at that gift a young Brahmin named Uttara
was passed over. When the largesse had
been distributed he mocked, saying: ‘By
this largesse I have met Prince Payasi in this world, but how about the
next?’” (v32).
“Now prince Payasi,
inasmuch as he had bestowed his gift without thoroughness, not with his own
hands, without due thought, as something discarded, was, after his death,
reborn into the communion of the Four Great Kings, in the empty mansion of the
Acacia. But the youth Uttara, who had
objected to that gift and had bestowed his gift thoroughly, with his own hands,
with due thought, not as something discarded, was, after his death, reborn in a
bright and happy world, into the communion of the Three-and-Thirty
(Deities).” (v32).
--
What is the distinction or
synonymity between the “spiritual ascension” that the Buddha attains with that
which Kassapa attains? What is the
nature of the authority of the disciples of the Buddha, particularly after the
Buddha’s attainment of Nirvana? Amidst
the teaching of only 1 Buddha emerging within a certain duration of motion (an
aeon or lacs of aeons), what implications does this have regarding the
respective attainment of Nirvana of the disciples of the Buddha? And how might any such distinction therein
affect the nature of the recognised authority and “spiritual ascension” that
the Buddha’s disciples maintain before attaining Nirvana?
In describing his
transgressive family members and friends, Payasi references 4 of the 5 basic
behavioural disciplines that the Buddha teaches: ahimsa, appropriate speech, celibacy (or
abstinence from fornication), and abstinence from stealing (with the 5th
being: abstinence from
intoxication); is this an intentional
reinforcement of this doctrine, and/or does this correspond with general
ethical precepts that exist during the temporal period of the Buddha; how does this correspond with the “Welt
Ethos,” the “Universal Principles of Faith,” and the respective doctrines of
basic behaviour within additional religious traditions?
In soliciting his
transgressive family members and friends to inform him of the “afterlife,”
Payasi explicitly communicates his trust and reliance upon such
individuals; what is the nature of the
duality and similitude between such transgressions, from some individuals, and
the affinity that others maintain towards such individuals (whilst recognising
the depravity within the transgressions)?
What is the nature of the connexion between that affinity and the
transgression? Does such an affinity
connote some intrinsic responsibility, also, for the transgression (and perhaps
some intrinsic benefit that is gained from the transgression)? Is each person intrinsically (and perhaps
inevitably) subjected to maintaining such association; is transgression an innate factor within the
maintenance of life? And if so, how can
the process of forgiveness and reconciliation be appropriately facilitated
amidst such an understanding?
What is the nature of the
parables that Kassapa communicates, as well as the nature of the entire Payasi
Sutta and it emphasis upon such parables (particularly in comparison to the
parables that the Buddha provides, and the additional Suttas within the Digha
Nikaya)?
Is there a connexion
between Kassapa’s initial description of the binding and punishment of a
prisoner, and Payasi’s subsequent description of having personal experience of
conducting similar transgressions? Might
this be considered as a manifestation of Becoming (and or the influence of suggestion)? What is the nature of the influence that a
religious/spiritual teacher/leader has within simply speaking and/or
interacting with another person, and implicitly and/or explicitly sharing
suggestion? Amidst the consideration of
such influence, what may be some techniques for a spiritual/religious leader to
impart unto others positive, affirmative suggestions (perhaps through positive,
affirmative rhetoric, thoughts, and deeds)?
And how might this be appropriately achieved, particularly when
genuinely addressing circumstances of severe suffering?
Are there any intentional
and/or intrinsic metaphysical factors within Kassapa’s parable involving the
retrievable of the man from the muck, particularly considering the “yellow
shampoo powder” as the yellow robes that a new renunciant is issued upon
becoming an ascetic, as well as similar implications regarding the 3-part
washing (perhaps referencing meditation or alms), the hair (perhaps referencing
the cutting of the hair), the costly garlands (perhaps ironically referencing
the lifestyle of austerity), the sensual amusements (again, perhaps ironically
referencing the practise of Samadhi to ascend beyond such experiences)? Amidst such a consideration, what is the
comparison of the notion of the afterlife with the renouncing of the Universe
and adopting the spiritual life of asceticism?
How might this compare and contrast within the Christian notion of being
“reborn”?
What are the implications
regarding the distinction between Payasi’s 1st set of ethical family
members and friends and 2nd set of ethical family members and
friends (who additionally abstain from intoxicants), amidst the description of
the 2nd set attain to the level of the “Three-and-Thirty”?
How does Kassapa’s
reference to the blind man compare with respective references to blind people
within the Gospels and within the Koran?
How does one “prove” the existence of a phenomenon to someone who is
otherwise unable to evidence it through the senses (such as the Stars to a
person without sight, or the scent of spices to one who is without the sense of
smell and perhaps taste)?
What are some appropriate
descriptions regarding the intrinsic paradox within the belief that the purpose
of life involves being benevolent, loving, and giving to others, yet that
maintaining life necessitates taking, and thus maintained perceived malevolence
and hatefulness (within one context or another)? What is the nature within the apparent
distinctions within this paradox: that
the necessity of taking (consuming matter and energy from the Universe) is a
tangible actuality; whilst the notion
that the purpose of life involves benevolence, compassion, and altruism, is an
intangible phenomena of Faith, belief, instinct?
How do the graphic
descriptions that Payasi communicates, regarding the punishment of the
prisoners, compare with the graphic descriptions shared within the Torah
regarding animal sacrifices?
In sharing the explanation
involving Payasi’s dream, does Kassapa affirm that beings each have a soul?
What makes it so difficult
for Payasi to renounce his previous beliefs?
How does this compare with the examples of Avraham (leaving his far’s
land), Muhammad (PBUH), Jesus, Paraoh, Caesar, the Pharisees, Arjuna, Siddharta
Gautama, and additional religious, Prophetic, and conventional leaders?
The parable that Kassapa
shares (regarding the yakkha, within Verse 23) seems to actually argue against
asceticism, as it emphasises the retention of material possessions and trusting
only within familial relations and historic friendship ties; is this an appropriate observation?
What are the implications
of Kassapa’s parable (of the 2 friends and the hemp and gold) regarding the
relationships that an individual builds during the course of an individual’s
life? What is an appropriate balance of
loyalty, equanimity, and continual improvement?
--
Gospels
Matthew 24 – 26
“Jesus left the temple and
was going away, when his disciples came to point out to him the buildings of
the temple. But he answered them, ‘You
see all these, do you not? Truly, I say
to you, there will not be left here one stone upon another, that will not be
thrown down.’” (v1-2).
“And Jesus answered them,
‘Take heed that no one leads you astray.
For many will come in my name, saying, ‘I am the Christ,’ and they will
lead many astray. And you will hear of
wars and rumors of wars; see that you
are not alarmed; for this must take
place, but the end is not yet. For
nation will rise against nation, and kingdom against kingdom, and there will be
famines and earthquakes in various places;
all this is but the beginning of the birth-pangs.’” (v4-8).
“Then they will deliver
you up to tribulation, and put you to death;
and you will be hated by all nations for my name’s sake. And then many will fall away, and betray one
another, and hate one another.” (v9-10).
“But he who endures to the
end will be saved. And this gospel of
the (Sovereignty) will be preached throughout the whole world, as a testimony
to all nations; and then the end will
come.” (v13-14).
“Immediately after the
tribulation of those days the sun will be darkened, and the moon will not give
its light, and the stars will fall from heaven, and the power of the heavens
will be shaken; then will appear the
sign of the Son of man in heaven, and then all the tribes of the earth will
mourn, and they will see the Son of man coming on the clouds of heaven with
power and great glory; and he will send
out his angels with a loud trumpet call, and they will gather his elect from
the four winds, from one end of heaven to the other.” (v29-31).
“But of that day and hour
no one knows, not even the angels of heaven, nor the Son, but (Deus)
only.” (v36).
Jesus tells the parable of
the Faithful servant.
Jesus tells the parable of
the 10 maidens waiting for the marriage feast.
Jesus tells the parable of
the servants respectively entrusted with 5, 2, and 1 talents.
“When the Son of man comes
in his glory, and all the angels with him, then he will sit on his glorious
throne. Before him will be gathered all
the nations, and he will separate them one from another as a shepherd separates
the sheep from the goats, and he will place the sheep at his right hand, but he
goats at the left. Then the (king) will
say to those at his right hand, ‘Come, O blessed of my (Deus), inherit the
kingdom prepared for you from the foundation;
for I was hungry and you gave me food, I was thirsty and you gave me
drink, I was a stranger and you welcomed me, I was naked an you clothed me, I
was sick and you visited me, I was in prison and you came to me.” (v31-36).
“And the (king) will
answer them, ‘Truly, I say to you, as you did it to one of the least of these
my brethren, you did it to me.’” (v40).
“Then he will answer them,
‘Truly, I say to you, as you did it not to one of the last of these, you did it
not to me.’” (v45).
“When Jesus had finished
all these sayings, he said to his disciples, ‘You know that after two dyas the
Passover is coming, and the Son of man will be delivered up to be
crucified.” (v1-2).
“Now when Jesus was at
Bethany in the house of Simon the leper, a woman came up to him with an
alabaster flask of very expensive ointment, and she poured it on his head, as
he sat at table.” (v6-7).
“Then one of the twelve,
who was called Judas Iscariot, went to the chief priests and said, ‘What will
you give me if I deliver him to you?’”
(v14-15).
“Go into the city to a
certain one, and say to him, ‘The Teacher says, My time is at hand; I will keep the Passover at your house with
my disciples.’” (v19).
Jesus foretells his
disciple’s betrayal.
“Now as they were eating,
Jesus took bread, and blessed, and broke it, and gave it to the disciples and
said, ‘Take, eat; this is my body.’ And he took a cup, and when he had given
thanks he gave it to them, saying, ‘Drink of it, all of you; for this is my blood of the covenant, which
is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this
fruit of the vine until that day when I drink it new with you in my (Deus’s
Sovereignty).’” (v26-29).
“Jesus said to him,
‘Truly, I say to you, this very night, before the cock crows, you will deny me
three times.’” (v34).
“Then Jesus went with them
to a place called Gethsemane, and he said to his disciples, ‘Sit here, while I
go yonder and pray.’” (v36).
Jesus prays whilst his
disciples fall asleep; Judas arrives
with the party to arrest Jesus.
“Then Jesus said to him,
‘Put your sword back into its place; for
all who take the sword will perish by the sword. Do you think that I cannot appeal to my
(Deus), and (Deus) will at one send me more than twelve legions of angels? But how then should the scriptures be
fulfilled, that it must be so?’”
(v52-54).
Jesus is taken to the High
Priest, Caiaphas.
Peter denies Jesus on 3
occasions.
“And Peter remembered the
saying of Jesus, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” (v75).
--
Do Jesus’s foretelling
teachings exhibit a susceptibility of a self-fulfilling prophesy? What is an appropriate balance between being
severely altruistic and maintaining a proficient livelihood amidst necessary
allegiances with people who exist within the building tumult that Jesus
describes? Do these teachings encourage
followers to search for (and perhaps, provoke) persecution; and if so, does this connote the provocation
of suffering within those who commit such persecution? Is there any additional means through which
the “Peacemakers” may be able to amicably manifest “Heaven on Earth”?
Is there any tangible,
appropriate intersection between Jesus’s “sheep from another fold” and the
“Gospel being told throughout the Earth”?
What exactly is the “Gospel” that Jesus references: is this exclusively Jesus’s teachings, or can
this be perceived simply as the Universal Gospel of Truth and love, as it is
respectively understood and taught within additional religious traditions and
communities?
What is the nature of
Jesus’s fulfilment of prophesy amidst such fulfilment being predicated upon the
further fulfilment of additional prophesy that is similar to the initial prophesy?
What is the nature of
Jesus’s “ownership” of angels? How does
this compare and contrast with the belief that every individual has
angels? How does this compare/contrast,
and what is the confluence, with the belief of all phenomena, beings, and angels
ultimately belonging to Deus?
What harm does the servant
with only 1 talent (who hides the talent) cause, when his master admits being
an individual who transgress and behaves unrighteously? How applicable is a parable that is
predicated upon making money? And what
fallacy exists within the master (thus emphasising the imperfectness of
parables) in that the master initially provides the talents according to the
respective skills of each servant, yet the 1 talent servant behaves in a manner
that the master presumably abstains from perceiving?
Why does Jesus refer to
himself as, “King,” and then immediately subordinates himself to the
Sovereignty of Deus? What is the nature
of the distinction and the duality there?
Does Jesus’s description of the experience of Heaven connote certain
division and segregation within Heaven;
does this include the existence of numerous personal kingdoms within
such a belief of Heaven? And if so, what
is the nature of diplomacy and cooperation amongst such kingdoms, and how might
this be appropriately understood within different religious and additional,
traditional communities? What may be
some additional beliefs regarding an “Ultimately Reality” that exists beyond
such tangibilities?
Amidst Jesus’s teaching of
righteousness, does he find increasing favour with the individuals who are
tending to, or existing as, the hungry, thirsty, strangers, naked, sick,
imprisoned, and additionally?
How are the metaphysics
and teachings of Jesus’s bread and wine to be appropriately understood? How does this compare with similar
metaphysical teachings within the Upanishads of Hinduism, as well as
respectively within the Torah of Judaism and the Koran of Islam?
--
Koran
Sura 40 Al Mu’min; The Believer
Sura 41 Ha Mim
“Beneficent God!
“The revelation of the
Book is from Allah, the Mighty, the Knowing,
“Forgiver of sin and
Acceptor of repentence, Severe to punish, Lord of bounty. There is no (Deity) but (Allah); to (Allah) is the eventual coming.
“None dispute concerning
the messages of Allah but those who disbelieve, so let not their control in the
land deceive thee.” (v1-4).
Consequences for disbelief
are described.
“(Allah) (It) is Who shows
you (Allah’s) signs and sends down for you sustenance from heaven, and none
minds but he who turns to (Allah).
“So call upon Allah, being
sincere to (Allah) in obedience, though the disbelievers are averse—
“Exalter of degrees, Lord
of the Throne of Power, (Allah) makes the spirit to light by (Allah’s) command
upon whom (Allah) pleases of (Allah’s) servants, that (Allah) may warn men of
the day of Meeting—
“The day when they come
forth. Nothing concerning them remains
hidden from Allah. To whom belongs the
(Sovereignty) this day? To Allah, the
One, the Subduer of all.” (v13-16).
“This day every soul is
rewarded what it has earned. No
injustice this day! Surely Allah is
Swift in Reckoning.” (v17).
“And warn them of the day
that draws near, when hearts, grieving inwardly, rise up to the throats. The iniquitous will have no friend, nor any
intercessor who should be obeyed.”
(v18).
“(Allah) knows the
dishonesty of eyes, and that which the breasts conceal.
“And Allah judges with
(Truth). And those whom they call upon
besides (Allah) judge naught! Surely
Allah is the Hearing, the Seeing.” (v19-20).
There is the narrative of
Moshe.
“And Pharaoh said: Leave me to slay (Moshe) and let him call
upon his Lord. Surely I fear that he
will change your religion or that he will make mischief to appear in the land.” (v26).
“And (Moshe) said: Truly I (search for) refuge in my Lord and
your Lord from every proud one who believes not in the day of Reckoning.” (v27).
“And he who believed
said: O my people, surely I fear for you
the like of what befell the parties.
“The like of what befell
the people of (Noach) and Ad and Thamud and those after them. And Allah wishes no injustice for (Allah’s)
servants.” (v30-31).
There is the narrative of
Yosef.
“O my people this life of
the world is but a passing enjoyment, and the Hereafter, that is the abode to settle.” (v39).
“Whoever does evil, he is
requited only with the like of it; and
whoever does (benevolence), whether male or female, and he is a believer, these
shall enter a Garden, to be given therein sustenance without measure.” (v40).
“So you will remember what
I say to you, and I entrust my affair to Allah.
Surely Allah is Seer of the servants.
“So Allah protected him
from the evil that they planned; and
evil chastisement overtook Pharaoh’s people.”
(v45).
“And when they contend one
with another in the Fire, the weak saying to those who were proud: Surely we were your followers; will you then avert from us a portion of the
Fire?
“Those who were proud
say: Now we are all in it: Allah has indeed judged between the
servants.” (v47-48).
“So be patient; surely the promise of Allah is (True); and ask protection for thy sin and celebrate
the praise of thy Lord in the evening and the morning.” (v55).
“Those who dispute about
the messages of Allah without any authority having come to them, there is naught
in their breasts but a desire to become great, which they will never
attain. So (search for) refuge in
Allah. Surely Allah is the Hearing, the
Seeing.
“Assuredly the creation of
the heavens and the earth is greater than the creation of men; but most people know not.” (v56-57).
“And the blind and the
seeing are not alike, nor those who believe and do (benevolence) and the
evildoers. Little do you mind!” (v58).
“Allah is (Allah) Who made
for you the night for resting in and the day for seeing. Surely Allah is Full of grace to men, but
most men give not thanks.” (v61).
“Say: I am forbidden to serve those whom you call
upon besides Allah, when clear arguments have come to me from my Lord; and I am commanded to submit to the Lord of
the worlds.” (v66).
“Therefore be patient,
surely the promise of Allah is (True).
But whether We make thee see of what We threaten them with, or cause thee
to die, to Us shall they be returned.”
(v77).
“So when they saw Our
punishment, they said: We believe in
Allah alone, and we deny what we used to associate with (Allah).
“But their faith could not
profit them when they saw Our punishment.
Such is Allah’s law, which ever takes its course in the matter of (Allah’s)
servants; and there the disbelievers are
lost.” (v84-85).
“Beneficent God!
“A revelation from the Beneficent,
the Merciful.
“A Book of which the
verses are made plain, and Arabic Quran for a people who know—
“(Benevolent) news and a
warning. But most of them turn away, so
they hear not.
“And they say: Our hearts are under coverings from that to
which thou callest us, and there is a deafness in our ears, and there is a veil
between us and thee, so act, we too are acting.
“Say: I am only a mortal like you. It is revealed to me that your God is one
God, so keep in the straight path to (Allah), and ask (Allah’s)
protection. And woe to the polytheists!
“Who give not the
poor-rate, and who are disbelievers in the Hereafter.
“Those who believe and do
(benevolence), for them is surely a reward never to be cut off.” (v1-8).
“Say: Do you indeed disbelieve in (Allah) Who
created the earth in two days, and do you set up equals with (Allah)? That is the Lord of the worlds.
“And (Allah) made in it
mountains above its surface, and (Allah) blessed therein and ordained therein
its foods, in four days; alike for all
(searchers).
“Then (Allah) decreed
(Allah’s Self) to the heaven and it was a vapour, so (Allah) said to it and to
the earth: Come both, willingly or
unwillingly. They both said: We come willingly.
“So (Allah) ordained them
seven heavens in two days, and revealed in every haven its affair. And We adorned the lower heaven with lights,
and made it to guard. That is the decree
of the Mighty, the Knowing.” (v9-12).
There is chastisement of
disbelievers.
“Then if they are patient,
the Fire is their abode. And if they ask
for (benevolent) will, they are not of those who are granted (benevolent) will.” (v24).
“Those who say, Our Lord
is Allah, then continue in the right way, the angels descend upon them
saying: Fear not, nor be grieved, and
receive (benevolent) news of the Garden which you were promised.
“We are your friends in
this world’s life and in the Hereafter, and you have therein what your souls
desire and you have therein what you ask for.
“A welcome gift from the Forgiving,
the Merciful.” (v30-31).
“And who is better in
speech than one who calls to Allah and does (benevolence), and says: I am surely of those who submit?
“And not alike are the
(benevolent) and the evil. Repent evil
with what is best, when lo! He between
whom and thee is enmity would be as if he were a warm friend.
“And none is granted it
but those who are patient, and none is granted it but the owner of a might
(benevolent) fortune.” (v33-35).
“And if a false imputation
from the devil afflict thee, (search for) refuge in Allah. Surely (Allah) is Hearing, the Knowing.” (v36).
“Those who disbelieve in
the Reminder when it comes to them, and surely it is an Invincible Book:
“Falsehood cannot come at
it from before or behind it: a
revelation from the Wise, the Praised One.”
(v41-42).
“And if We had made it a
Quran in a foreign tongue, they would have said: Why have not its messages been made
clear? What! A foreign tongue and an Arab! Say:
It is to those who believe a guidance and a healing, and those who
believe not, there is a deafness in their ears and it is obscure to them. These are called to from a place afar.” (v44).
“Whoever dos
(benevolence), it is for his own soul;
and whoever does evil, it is against it.
And thy Lord is not in the least unjust to the servants.” (v46).
“Man tires not of praying
for (benevolence), but, if evil touch him, he is despairing, hopeless.
“And if We make him taste
mercy from Us after distress has touched him, he says: This is due to me, and I think not that the
Hour will come to pass; and if I am sent
back to my Lord, I shall have sure (benevolence) with (Allah). So We shall certainly inform those who
disbelieve of what they do, and We shall make them taste of hard chastisement.
“And when We show favour
to man, he turns away and withdraws himself; but when evil touches him, he is full of
lengthy supplications.” (v49-51).
--
Amidst the consideration
of each individual’s own limitation of experience, knowledge, and perception,
is there any possibility that the entire Universe may exist as a trial for one
specific individual (that actually being each and every individual)? And that, within the trial of that
individual, all other beings and phenomena are specifically contrived around
the existence of that individual (like actors and a playset within a theatrical
stage production)? And amidst any
possibility of such an existence, may it be considered that each “villain” (and
“disbelievers”) within a person’s life is simply an actor who is playing a role
according to the script and direction that Allah provides? And thus, amidst the awareness of such a
possibility (and the through the awareness of such a possibility, the
consideration of the increasing likelihood), what is an appropriate manner in
which the individual should behave towards all individuals, beings, life, and
phenomena throughout the Universe? What
tendencies towards forgiveness, benevolence, and generosity does such an
individual maintain?
Within a similar
consideration, what is the possibility within the notion of each of us existing
within the dreams of others, and that each of our lives are comprised of “key
players” and millions and billions of “extras” who make up the composite of our
respective dream experiences? How might
this compare with the respective Hindu and Buddhist notions of the
Transmigration of the Soul and Reincarnation (considering that such beliefs may
be derived through experiences within the practise of Samadhi that enhance an
individual’s awareness of the dream phenomenon)?
Does the “Day of
Reckoning” substantially (and perhaps, simply) connote a basic understanding of
justice and Karma? And if so, what are
the implications of the behaviour that is enacted by people without such a
belief?
How does the Koran’s
description of “passing enjoyment” compare with the Bhagavad Gita’s description
of “Maya?” And how does the notion of
the “abode to settle” compare with the notion of “transcending the gunas”? How does the “like thereof” compare with
“Karma”?
What is an appropriate
balance between “trusting within Allah,” and accepting the responsibility to
act upon one’s own conviction?
Within Verse 56, there is
the description of ignorant criticism simply existing as ambitions for
importance; what is the appropriate
practise of questioning, challenging, and critique/criticism within Islam,
generally and traditionally? How does
this compare with the respective questioning, challenging, and
critique/criticism practises and traditions within Judaism, Buddhism,
Christianity, and Hinduism?
Is there any intentional
and/or intrinsic connexion between the reference to the blind and the seeing,
and the subsequent description of the favourable creation of both night and
day?
Is the beginning of Sura
Ha Mim providing a description of the narrative of Creation of the Universe? If so, how does this compare and contrast
with that of the narrative of Creation provided from the Torah?
What are the distinctions
that exist within the Islamic Theology regarding Heaven and the Heavens? How does this compare with potentially
similar distinctions within the respective beliefs of Judaism, Hinduism,
Buddhism, and Christianity?
What is the nature, the
dynamics, the propensity for overcoming the lack of forgiveness and redemption
communicated within Verse 24?
How does the description
of angels, within this Sura, compare with the description of angels within this
week’s reading from the Gospels of Christianity?
How does the teaching
within the passage beginning with Verse 33, regarding patient and responding to
transgressions with benevolence, compare and contrast to similar teachings that
Abdul Baha (from the Baha’i Faith) shares within his Paris Talks?
--
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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