שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
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Holy Scriptures Study, Week 41
Phinechas; 118.11.6
Torah
B’midbar
25:10 – 30:1
“Then Adonai spoke to
(Moshe), and said, ‘Pinchas son of Eleazar and grandson of Aaron the priest was
faithful to Me and turned My anger away from the Israelites, so that I did not
destroy them.
“Therefore, tell him that
I have made a covenant of peace with him.”
(v10-11)
“Adonai spoke to (Moshe),
saying, ‘Attack the Midianites and destroy them because they tricked some
Israelites into worshipping the idol Peor,’”
(v16-18).
“Adonai spoke to (Moshe)
and Eleazar son of Aaron the priest, and said, ‘Take a census of the men in the
Israelite community, and count every male over twenty years old who is fit for
military service.’” (v1-2).
The census is taken, and
the families of each tribe are described.
“Adonai spoke to (Moshe),
saying: ‘You shall divide the land as an
inheritance among the people, based on the number of recorded names.
“To a larger group you
shall give a larger inheritance, whereas to a smaller group you shall give a
smaller inheritance. Each group shall
receive its inheritance according to the number of people in it.
“Make sure to allot the
land to the tribes through a lottery system.
The large tribal family will be assigned more land, and the smaller
tribal family will be assigned less land.
Whether a group is large or small, its hereditary property shall be
divided by a lottery system.” (v52-56).
The families of the Levis
are listed.
“They were not counted
with the other Israelites because they were not allotted any land when it was
divided among the Israelite tribes.”
(v62).
“The above is the census
that (Moshe) and Eleazar the priest took of the Israelites on the Plains of
Moab, across from the Jericho, near the (Yordan) River. Not a single person who was counted by
(Moshe) and Aaron forty years earlier in the Wilderness of Zin was still
alive. Adonai had told the Israelites
that they would all die in the desert, and that not a single person would
remain alive except for Caleb son of Yefuneh, and (Yoshua) son of Nun.” (v63-65).
“One day a petition was
presented by the daughters of Tzelafechad…”
(v1).
“Our father died in the
wilderness. He was not one of the
members of Korach’s party who rebelled against Adonai, but he died because of
his own sin without leaving any sons.
Why should our father’s family be penalized because he did not have a
son? Give us an inheritance of land just
like our father’s brothers.” (v3-4).
“Adonai answered (Moshe),
saying:
“ ‘The daughters of
Tzelafechad are right. Give them a
portion of land alongside their uncles.
Give them their father’s inheritance of land. Now speak to the Israelites and tell them
that if a man dies and has no sons, his
hereditary property shall pass over to his daughters. If he has no daughters, then his hereditary
land shall be given to his brothers. If
he has no brothers, you shall give his land to his father’s brothers. However, if his father had no brothers, then
you shall give his land to the nearest relative in his family. This shall be the law for the Israelites, as
Adonai has commanded (Moshe).’” (v6-11).
“Adonai said to (Moshe),
‘Climb up to the top of Mount Avarim, where you will be able to see the land
that I am giving to the Israelites.
After you see it, you will die and be gathered to your people, just as
your brother Aaron was.’” (v12-13).
“(Moshe) spoke to Adonai,
saying, ‘Adonai, source of all living beings, appoint a new leader over the
community.
“ ‘Your people need a
strong leader to lead them in battle.
“ ‘Do not let Adonai’s
community wander like sheep without a shepherd.’” (v15-17).
“Adonai said to (Moshe),
‘Choose (Yoshua) son of Nun, for he is a man of spirit. Place your hands on him. Present him to Eleazar the priest, and let
the entire community watch as he appoints him.’” (v18-19).
“Publicly hand him your
authority so that the entire Israelite community will obey him.” (v20).
“Adonai spoke to (Moshe),
telling him to give the following instructions to the Israelites and tell
them: Make sure to present My
fire-offering food sacrifices, because they please Me.” (v1-2).
The daily AM and PM
offerings and the Shabbat offerings are described.
The observances of Pesach,
Shavuot, Rosh Hashanah, Rosh Chodesh, Yom Kippur, Sukkot, and Shemini Atzeret
(as well as the respective offerings therein) are prescribed.
--
Amidst the transgression
of Israeli men worshipping Peor, is the response of violence somewhat
excessive; and does such violence
demonstrate a comparatively limited ability to reconcile the circumstances
through increasingly compassionate and Peaceful means?
How does Adonai’s command
for Moshe and Israel to attack the Midianites compare with the narrative of
Arjuna, within the Bhagavad Gita? What
may be some of the experienced maintained by Moshe’s sons, whose mor is a
Midianite woman? Are Moshe’s sons
actually adults during the point of the 1st census, and thus passed
away at the point of Parashah Phinechas, or are Moshe’s sons still alive?
Amidst the aggregate of
the Torah, through Parashah Phinechas, it seems as though the prescribed
principles governing ownership of land and property include: Divine ordination (through Adonai’s covenant
with Avraham), military conquest (directly by Adonai or through the Faith and
fighting of Israel), and the size of one’s family and random “chance” (as
described within Phinechas); however,
the Torah also contains numerous mitzvot regarding the sharing of
property/wealth, charity (chesed), and practises of piety, modesty, humility,
moderation, and righteousness; so given
all these teachings, what may be appropriately discerned as the most
authoritative principles governing the “ownership”/stewardship of land,
resources, and “property”? What
principles (and practises) may be identified that abstain from relying upon the
utilisation (or threat) of violence/force/coercion? How do the proceeding considerations factor
within establishing the legitimacy of stewardship of land and resources: who is here first; who is here presently; who has the most urgent need; who provides the most productivity; who provides the highest care; who is Divinely ordained? How do the principles and practises,
previously described within Phinechas and additionally, factor within these
considerations? How do the respective
principles and practises within Islam, Hinduism, Buddhism, and Christianity
(respectively such as “civilisational” Jihad, equanimity, the “beggar’s bowl,”
and “rendering unto Caesar”) factor within these considerations? How does Avraham’s negotiation for Machpelah
also factor within these considerations?
Does the granting of large
lands to large families effectively equate to the prosperity of large families
and the diminution of smaller families?
How is the notion of permanent hereditary land balanced with the promise
of expanding generations of descendants?
Does this equate to the effective expansion of Eretz Israel; and if so, what are the implications of this
expansion and the relationship between Israelis and additional nations? Is this perhaps why there exists the historic
expulsion of Israelis from Eretz Israel?
What insight regarding this phenomenon may be provided from the respective
teachings of additional religious traditions (particularly those of which have
direct, historic interaction with Israel?
Amidst Eleazar surviving
the “40-year curse,” and Yoshua being an exception to the “40-year curse,”
there is the presumption that Eleazar may be considerably younger than Yoshua
(although technically, it may only be by a year or even a few months); how does Eleazar’s age compare with that of
Yoshua?
What are the implications
of the solicitation (and decision) regarding the daughters of Tzelafechad? What is the nature of the grievance (and the
characteristic of the women) with which to begin? How does this decision affect the traditional
hereditary lineage of land within Israel?
What may be favourable and unfavourable consequences? What is the intentionality within the
request: securing land claims for
daughters on behalf of fars (as it seems to simultaneously assert a
feminist-oriented doctrine of land “ownership,” but yet the premise of that
land “ownership” being predicated upon the traditional lineage of a woman’s
far)? Is this intrinsically
contradictory? What are the implications
of a woman being previously, or subsequently, married with a man with his own
hereditary lands?
What is the need for an
individual leader (or “super ego”) for a community? How does the description of sheep without a
shepherd coincide with the teaching of existing as a nation of Priests?
What is the significance
of the “laying of hands”?
What is the actual cost,
and the “sacrifice” being made within the daily offerings? Particularly as such offerings are other than
in contemporary practise, how can the tangible, material, and esoteric, and
metaphysical relevance and significance of these daily offerings be
appropriately observed and manifested within a contemporary manner? How can such offerings be appropriately made
without the sacrifice of life? How does
the Buddha’s teaching regarding the “quintessential sacrifice” compare with
this? How do teachings of asceticism and
piety from additional religious traditions (including Hinduism, Christianity,
Islam, as well as Buddhism and Judaism and additionally) inform such practises?
--
Bhagavad
Gita
Chapters
9 – 10
“Because of your faith, I
shall tell you the most profound of secrets:
obtaining both jnana and vijnana, you will be free from all evil.” (v1).
“This royal knowledge,
this royal secret, is the greatest purifier.
Righteous and imperishable, it is a joy to practice and can be directly
experienced.” (v2).
“I pervade the entire
universe in (My) unmanifested form. All
creatures find their existence in (Me), but I am not limited by them.” (v4).
“Under (My) watchful eye
the laws of nature take their course.
Thus is the world set in motion;
thus the animate and the inanimate are created.” (v10).
“The foolish do not look
beyond physical appearances to see (My) (True) nature as the Lord of all
creation.” (v11).
“But (Truly) great souls
(search for) (My) divine nature. They
worship (Me) with a one-pointed mind, having (Realised) that I am the eternal
source of all.
“Constantly striving, they
make firm their resolve and worship (Me) without wavering. Full of devotion, they sing of (My) divine
glory.” (v12-14).
“Others follow the path of
jnana, spiritual wisdom. They see that
where there is One, that One is (Me);
where there are many, all are (Me);
they see (My) face everywhere.”
(v15).
The attributes of Brahman,
via Krishna, are described.
“Those who worship (Me)
and meditate on (Me) constantly, without any other thought, I will provide for
all their needs.” (v22).
“I am the object of all
worship, its enjoyer and Lord.” (v24).
“Those who worship the
devas will go to the (Realm) of the devas;
those who worship their ancestors will be united with them after
death. Those who worship phantoms will
become phantoms; but (My) devotees will
come to (Me).” (v25).
“Whatever I am offered in
devotion with a pure heart—a leaf, a flower, fruit, or water—I partake of theat
love offering.
“Whatever you do, make it
an offering to (Me)—the food you eat, the sacrifices you make, the help you
give, even your suffering.”
“In this way you will be
freed from the bondage of karma, and from its results both pleasant and
painful. Then, firm in renunciation and
yoga, with your heart free, you will come to (Me).” (v26-28).
“I look upon all creatures
equally; none are less dear to (Me) and
none more (dear). But those who worship
(Me) with love live in (Me), and I come to life in them.” (v29).
“Even a sinner becomes
holy when he worships (Me) alone with firm resolve. Quickly his soul conforms to (Dharma) and he
attains to boundless peace.” (v30).
“All those who take refuge
in (Me), whatever their birth, race, sex, or caste, will attain the supreme
goal; this (Realisation) can be attained
even by those whom society scorns.”
(v32).
“Fill your mind with
(Me); love (Me); serve (Me);
worship (Me) always. (Searching
for) (Me) in your heart, you will at last be united with (Me).” (v34).
“Listen further, Arjuna,
to (My) supreme teaching, which gives you such joy. Desiring your welfare, O strong-armed
warrior, I will tell you more.” (v1).
“Discrimination, wisdom,
understanding, forgiveness, (Truth), self-control, and (Peace) of mind; pleasure and pain, birth and death, fear and
courage, honor and infamy;
Nonviolence, charity,
equanimity, contentment, and perseverance in spiritual disciplines—all the
different qualities found in living creatures have their source in (Me).” (v4-5).
“Whoever understands (My)
power and the mystery of (My) manifestations comes without doubt to be united
with (Me).” (v7).
“I am the source from
which all creatures evolve. The wise
remember this and worship (Me) with loving devotion.
“Their thoughts are all
absorbed in (Me), and all their vitality flows to (Me). Teaching one another, talking about (Me)
always, they are happy and fulfilled.”
(v8-9).
“To those steadfast in
love and devotion I give spiritual wisdom, so that they may come to (Me).
“Out of compassion I
destroy the darkness of their ignorance.
From within them I light the lamp of wisdom and dispel all darkness from
their lives.” (v10-11).
Arjuna asks to hear of the
many characteristics of Brahman.
“All right, Arjuna, I will
tell you of (My) divine powers. I will
mention only the most glorious; for
there is no end to them.” (v19).
“I am the (True) Self in
the heart of every creature, Arjuna, and the beginning, middle, and end of
their existence.” (v20).
Many of the attributes of
Brahman are described.
“I am the seed that can be
found in every creature, Arjuna; for
without (Me) nothing can exist, neither animate or inanimate.
“But there is no end to
(My) divine attributes, Arjuna; these I
have mentioned are only a few.
“Wherever you find
strength, or beauty, or spiritual power, you may be sure that these have sprung
from a spark of (My) essence.” (v39-41).
“But of what use is it to
you to know all this, Arjuna? Just
remember that I am, and that I support the entire cosmos with only a fragment
of (My) being.” (v41).
--
In seeing the Divinity of
Brahman in everyone and everything, does this mean that everyone similarly
progresses towards, and even maintains the same equanimity and transcendent
awakening? Does this mean that illusion,
itself, is an illusion? And how might
that otherwise be explained?
Amidst the monotheistic
aversion towards deifying numerous phenomena, concepts, and/or beings, and
recognising only One True God, what tendency does monotheism have towards
“a-theism” and denying the Presence of God within an individual, concept,
and/or phenomenon (particularly out of fear for practising “pantheism”)? How does the Hindu “amalgamation” of all
deification into the Ultimate Reality of Brahman compare with the Israeli
tradition of “Hashem”? How does 1
appropriately recognise, celebrate, and worship the omnipresence of Brahman
within all beings, life, phenomenon, and circumstances, whilst simultaneously
maintaining the integrity of belief, recognition, celebration, and worship of
the singular, Ultimate Reality of Brahman (particularly without being
misconceived by additional people)?
How does the teaching
regarding “making all acts an offering to Brahman” compare with the Israeli
tradition of reciting berakhot (blessings) before and during many specific
occasions?
How do the initial
characteristics described within Chapter 10 compare with the subsequently
described feminine qualities of Divinity?
--
Digha
Nikaya
Lakkhana
Suttanta
“Thus have I heard:--
“The Exalted One was once
staying near Savatthi, in Anathapindika’s park, the Jeta-Vana. And there the Exalted One addressed the
Brethren, saying Bhikkhus! Yea,
(leader)! They responded. And he said:-- There are thirty-two special marks of the
Super man, brethren, and for the Superman possessing them two careers lie open,
and none other. If he live the life of
the House, he becomes Monarch, Turner of the Wheel, a righteous (Leader) of the
Right, Ruler of the four quarters, Conqueror, Guardian of the people’s
(benefit), Owner of the Seven Treasures.
His do those seven treasures become, to wit, the Wheel treasure, the
Elephant treasure, the Horse treasure, the Gem treasure, the Woman treasure,
the Housefather treasure, the Adviser treasure making the seventh. More than a thousand sons will be his,
heroes, champions, vigorous of frame, crushers of the hosts of the enemy. He, when he has conquered this earth to its
ocean bounds, is established not by the scourge, not by the sword, but life of
the House into the Homeless State, he becomes Arahant, a Buddha Supreme,
rolling back the veil from the world.”
(v1).
The Buddha describes the
32 marks:
1.) feet with level tread;
2.) spokes on heels of feet;
3.) projecting heels;
4.) long fingers and toes;
5.) Soft and tender feet, hands;
6.) hands and feet like nets;
7.) ankles round like shells;
8.) legs like antelope;
9.) rubbing knees with either hand, standing;
10.) male organ concealed within a sheath;
11.) bronze/gold complexion;
12.) smooth, delicate skin;
13.) single-hair down;
14.) down on body turned upwards;
15.) Divinely straight frame;
16.) 7 convex surfaces;
17.) front half of body like lion;
18.) absence of forrow within shoulders;
19.) symmetry of proportions;
20.) equally round bust;
21.) supremely acute taste;
22.) jaws like a lion;
23.) 40 teeth;
24.) regular teeth;
25.) continuous teeth;
26.) lustrous eyeteeth;
27.) long tongue;
28.) Divine voice;
29.) intensely blue eyes;
30.) eyelashes like a cow;
31.) hairy mole between eyebrows;
32.) head like a royal turban.
The Buddha describes the
birth of a Tathagata with such signs.
“He, endowed with this
mark, if he dwell in the House, becomes Monarch, Turner of the Wheel…Conquering
not by the scourge, not by the sword, but by righteousness, he doth preside
over this earth to its ocean-bounds, an earth void of barrenness, pitfalls or
jungle, mighty prosperous, secure and fortunate and without blemish. As Monarch, what doth he get? He is not liable to obstruction from any
human foe with hostile intent. As
Monarch this doth he get. If he leave
the House for the Homeless State, he becomes Arahant, Buddha Supreme, rolling
back the veil of the world. As Buddha
what doth he get? He is not liable to
obstruction form any foe or adversary within or without, out of lust or hate or
illusion, whether recluse or Brahmin or deva or Mara or Brahma or anyone in all
the world. As Buddha this doth he
get.” (v5).
The Buddha describes
additional specific characteristics of such a 1, connecting a sign with such a
characteristic; and the Buddha recites a
number of poems about this experience.
“Whereas in whatsoever
former birth, former state of being, former sojourning, brethren, the Tathagata
then being human, drew nigh and questioned recluse or Brahmin, saying: What, sir, is (benevolence)? What is bad?
What is right, what wrong? What
ought I to do, or not to do? What when I
have done it will long be for my unhappiness…or for my happiness? He, by the doing and by the accumulation of
that karma…was reborn in a bright and blessed world. Deceasing thence and attaining life as ye
know it, he acquired this Mark of the Superman, to wit, his skin is so
delicately smooth that no dust cleaves to his body.” (v25).
--
Amidst the emphasis away
from the superficiality of aesthetics, what is the purpose and significance of
the “32 signs”? Also, does this doctrine
come from Buddhism or from Hinduism, or is there actually an absence of any
distinction in this respect? Similarly
what is the relevance and significance of the 7 treasures and the dual path of
monarchy and Buddhahood? Can an
individual attain any of these without the 32-signs; or, if each person intrinsically has the
propensity for attaining Nirvana, are the 32 signs actually necessary for such
(or to recognise or prepare for such)?
And if the 32 signs are unnecessary for attaining such, what is the
purpose of the Buddha sharing this teaching?
Amidst the respective
concepts and practises of absolute material wealth/political power and of
absolute asceticism, there is the consideration of absolute asceticism
involving a man simply quietly sitting down in meditation and refusing to
ingest any additional nutrition until eventually passing away because of
dehydration; with absolute material
wealth/political power, there is the consideration of a man plotting to defeat
all his enemies and establishing himself as the king throughout the entire
temporal Realm; upon doing so, the man
becomes paranoid with the prospect of his family, friends, and allies plotting
to overthrow him, so he systemically manoeuvres to have all other men (family,
friend, allies, and enemies alike) assassinated; he then fears the threat of his sons, and his
sons are all eventually killed by female assassins; then the man is the only man within the
temporal Realm, and every woman is his wife;
however, he then begins to perceive the plotting of some of his wives,
and begins these assassinations;
eventually, he is successful and left with only his daughters; yet, he begins to fear his daughters, and
eventually, he is exactly the only man left within this temporal Realm, whereby
he finds a quiet place to sit, closes his eyes, and the remains there until he
similarly passes from life; how do the
renderings of these 2 absolute paths,
intersect with the Buddha’s teachings regarding the 2 paths of the “Superman,”
with or without the 32 or additional signs?
What may be additional
explanations regarding the teaches that the Buddha provides that connect the
behaviour of the Tathagata and the different 32 signs respectively described?
--
Gospels
Luke 1
– 2
“Inasmuch as many have
undertaken to compile a narrative of the things which have been accomplished
among us, just as they were delivered to us by those who from the beginning
were eyewitnesses and ministers of the word, it seemed (beneficial) to me also,
having followed all things closely for some time past, to write an orderly
account for you, most excellent Theophilus, that you may know the (Truth)
concerning the things of which you have been informed.” (v1-4).
“In the days of Herod,
king of Judea, there was a priest named Zechariah, of the division of
Abijah; and he had a wife of the
daughters of Aaron, and her name was Elizabeth.
And they were both righteous before God, walking in all the commandments
and ordinances of the Lord blameless.
But they had no child, because Elizabeth was barren, and both were
advanced in years.” (v5-7).
Zechariah is visited by an
angel; he is informed of the birth of
his son, John the Baptist; he
communicates doubt; and he becomes mute
because of his doubt.
“After these days his wife
Elizabeth conceived, and for five months she hid herself, saying, ‘Thus the
Lord has done to me in the days when (Deus) looked on me, to take away my
reproach among men.’
“In the sixth month the
angel Gabriel was sent from God to a city of Galilee named Nazareth, to a
virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And he came to her and said, ‘Hail, O
favoured one, the Lord is with you!’ But
she was greatly troubled at the saying, and considered in her mind what sort of
greeting this might be. And the angel
said to her, ‘Do not be afraid, Mary, for you have found favour with God. And behold, you will conceive in your womb
and bear a son, and you shall call his name Jesus.” (v24-31).
“And Mary said, ‘Behold, I
am the handmaid of the Lord; let it be
to me according to your word.’ And the
angel departed from her.” (v38).
“In those days Mary arose
and went with haste into the hill country, to a city of (Yudah), and she
entered the house of Zechariah and greeted Elizabeth. And when Elizabeth heard the greeting of
Mary, the babe leaped in her womb; and
Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry,
‘Blessed are you among women, and blessed is the fruit of your womb!’” (v39-42).
Mary praises Deus.
John the Baptist is
born; Elizabeth calls him John; Zechariah receives his voice, and
agrees; Zechariah provides a Prophesy.
“In those days a decree
went out from Caesar Augustus that all the world should be enrolled. This was the first enrolment, when Quirinius
was governor of Syria. And all went to
be enrolled, each to his own city. And Joseph
also went up from Galilee, from the city of Nazareth, to Judea, to the city of
David, which is called Bethlehem, because he was of the house and lineage of
David, to be enrolled with Mary, his betrothed, who was with child.” (v1-5).
“And in that region there
were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them,
and the glory of the Lord appeared to them, and the glory of the Lord shone
around them, and they were filled with fear.
And the angel said to them, ‘Be not afraid; for behold, I bring you (benevolent) news of
a great joy which will come to all the people;
for to you is born in the city of David a Savior, who is Christ the
(Leader). And this will be a sing for
you: you will find a babe wrapped in
swaddling cloths and lying in a manger.’
And suddenly there was with the angel a multitude of the heavenly host
praising God and saying, ‘Glory to God in the highest, and on earth peace among
men with whom (Deus) is pleased!’”
(v8-14).
The shepherds visit
Joseph, Mary, and Jesus.
Jesus is taken to
Yerushalayim according to custom.
Simeon witnesses Jesus and
solicits rest from Deus.
Anna talks about Jesus.
“Now his parents went to
Jerusalem every year at the feast of the (Pesach). And when he was twelve years old, they went
up according to custom; and when the
feast was ended, as they were returning, the boy Jesus stayed behind in
Jerusalem. His parents did not know it,
but supposing him to be in the company they went a day’s journey, and they
sought him among their kinsfolk and acquaintances; and when they did not find him, they returned
to Jerusalem, (searching for) him. After
three days they found him in the temple, sitting among the teachers, listening
to them and asking them questions; and
all who heard him were amazed at his understanding and his answers. And when they saw him they were
astonished; and his mother said to him, ‘Son,
why have you treated is so? Behold, your
father and I have been looking for you anxiously.’ And he said to them, ‘How is it that you
sought me? Did you not know that I must
be in my (Deus’s) house?’ And they did
not understand the saying which he spoke to them. And he went down with them and came to
Nazareth, and was obedient to them; and
his mother kept all these things in her heart.
“And Jesus increased in
wisdom and in stature, and in favour with God and man.” (v41-52).
--
Within the opening of the
Gospel According to Luke, Elizabeth communicates blessings to Mary because of
her experience with Jesus, as he is in Mary’s womb: what relevance exists within the notion of
burdens existing within blessings, and blessings existing within burdens? Amidst the metaphor of athletics, there is
the consideration of the manner in which a coach provides increasing burdens
upon an exceptional athlete to enhance the training and performance of that
athlete (providing additional weights when training, assigning additional
repetitions, charging additional drills, and additionally); is there any applicability of this same
practise existing within life, whereby individuals who are increasingly
proficient within life are provided with additional “burdens” as a way of
enhancing the training and performance of such individuals?
What may be some additional
considerations regarding the nature of Jesus’s existence within Mary’s womb
(amidst the context of the nature of her Faith, and the nature of the
protection amidst living within her womb)?
What is the nature of each of our respective existences being nurtured
and cultivated within each other’s own respective Faith? What is the nature of the connexion between
this consideration of Jesus within Mary’s womb and the Faith that Joseph
demonstrates? And how is this extended
consideration regarding Joseph appropriately perceived within the further
consideration of the Faith that we have within each other’s Faith (and our
existence therein)?
What are the gender
implications regarding the focal points of Mary and Elizabeth within the Gospel
According to Luke? How does Elizabeth’s
proclamation of John’s name affect the masculinity/authority of Zechariah? And how does the similar concentration upon
Mary, and the comparative lack of attention towards Joseph, affect the
masculinity/authority of Joseph? And how
does the eventual authority of both John the Baptist and Jesus counterbalance
the emphasis upon Mary and Elizabeth? Is
there any implicit suggestion of a man requiring to be like John the Baptist
and/or Jesus in order to surpass the authority/righteousness/influence of
either Mary or Elizabeth? And how does
this influence a son’s relationship with his mor, as he progresses from
childhood into adulthood (and how does this influence a mor’s expectations of
her son)?
Whilst there seems to be
very minimal emphasis upon the involvement of Joseph within the conception,
birth, and raising of Jesus, it seems rather crucial that Jesus is born with
the “farhood” of Joseph because being born as Joseph’s son establishes Jesus within
Joseph’s tribal lineage, which includes descendancy from David, which is a
described requirement for the emergence of Moshiach (the Messiah) within
Israeli Prophesy; what is the nature of
this apparent paradox between the proclaimed Divine origins of Jesus, and the
required temporal lineage and identity of Jesus to satisfy previously
established Prophesy?
Amidst the emphasis of
Jesus being conceived within the virgin, Mary, what implications are involved within
the notion of Jesus being the first son to open the womb of Mary?
--
Koran
Sura 57: Al Hadid
Iron
Sura
58: Al Mujadilah The Pleading Woman
Sura
59: Al Hashr The Banishment
Sura
60: Al Mumtahanah The Woman Who Is Examined
Sura
61: Al Saff The Ranks
“Whatever is in the
heavens and the earth declares the glory of Allah, and (Allah) is the Mighty,
the Wise.
“(Allah’s) is the
(Sovereignty) of the heavens and the earth.
(Allah) gives life and causes death;
and (Allah) is Possessor of power over all things.
“(Allah) is the First and
the Last and the Manifest and the Hidden, and (Allah) is the Knower of all
things.
“(Allah) it is Who created
the heavens and the earth in six periods, and (Allah) is established on the
Throne of Power. (Allah) knows that
which goes down into the earth and that which comes forth out of it, and that which
comes down from heaven and that which goes up to it. And (Allah) is with you wherever you
are. And Allah is Seer of what you do.
“(Allah’s) is the
(Sovereignty) of the heavens and the earth;
and to Allah are all affairs returned.
“(Allah) causes the night
to pass into the day, and causes the day to pass into the night. And (Allah) is Knower of what is in the
hearts.
“Believe in Allah and
(Allah’s) Messenger, and spend of that whereof (Allah) has made you heirs. So those of you who believe and spend—for them
is a great reward.
“And what reason have you
that you believe not in Allah? And the Messenger
invites you to believe in your Lord, and (Allah) has indeed accepted your
covenant, if you are believers.
“(Allah) it is Who sends
down clear messages to (Allah’s) servant, that he may bring your forth from
darkness into light. And surely Allah is
Kind, Merciful to you.
“And what reason have you
that you spend not in Allah’s way? And Allah’s
is the inheritance of the heavens and the earth. Those of you who spent before the Victory and
fought are not on a level with others.
They are greater in rank than those who spent and fought
afterwards. And Allah has promised
(benevolence) to all. And Allah is Aware
of what you do.” (v1-10).
“Who is he that will offer
to Allah a (benevolent) gift, so (Allah) will double it for him, and he will
have a generous reward.” (v11).
“On that day thou wilt see
the faithful men and the faithful women, their light gleaming before them and
on their right hand. (Benevolent) news
for you this day!—Gardens wherein rivers flow, to abide therein! That is the grand achievement.” (v13).
“Know that Allah gives
life to the earth after its death.
Indeed, We have made the signs clear for you that you may understand.” (v17).
“Know that this world’s
life is only sport and play and gaiety and boasting among yourselves and a
vying in the multiplication of wealth and children. It is as rain, whose causing the vegetation
to grow pleases the husbandmen, then it withers away so that thou seest it
turning yellow, then it becomes chaff.
And in the Hereafter is a severe chastisement, and also forgiveness from
Allah and (Allah’s) pleasure. And this
world’s life is naught but a source of vanity.”
(v20).
“Vie one with another for
forgiveness from your Lord and a Garden the extensiveness of which is as the
extensiveness of the heaven and the earth—it is prepared for those who believe
in Allah and (Allah’s) messengers. That
is the grace of Allah; (Allah) gives it
to whom (Allah) pleases. And Allah is
the Lord of mighty grace.” (v21).
“No disaster befalls in
the earth, or in yourselves, but it is in a book before We bring it into
existence—surely that is easy to Allah—
“So that you grieve not
for what has escaped you, nor exult in that which (Allah) has given you. And Allah loves not any arrogant boaster.” (v22-23).
“O you who believe, keep
your duty to Allah and believe in (Allah’s) Messenger—(Allah) will give you two
portions of (Allah’s) mercy, and give you a light in which you shall walk, and
forgive you. And Allah is Forgiving,
Merciful—
“That the People of the
Book may know that they control naught of the grace of Allah, and that frace is
in Allah’s hand. (Allah) gives it to
whom (Allah) pleases. And Allah is the
Lord of mighty grace.” (v28-29).
“Allah indeed has heard
the plea of her who pleads with thee about her husband and complains to
Allah; and Allah hears the contentions
of both of you. Surely Allah is Hearing,
Seeing.” (v1).
Guidelines are prescribed
regarding the separation and reunion of a husband and wife.
The illusion of secrecy is
described.
“Whatever is in the
heavens and whatever is in the earth glorifies Allah; and (Allah) is the Mighty, the Wise.” (v1).
“And those who made their
abode in the City and in faith before them love those who have fled to them,
and find in their hearts no need of what they are given, and prefer them before
themselves, though poverty may afflict them.
And whoever is saved from the niggardliness of his soul, these it is
that are the successful.” (v9).
The behaviour of hypocrisy
is described.
“O you who believe, keep
your duty to Allah, and let every soul consider that which it sends forth for
the morrow, and keep your duty to Allah.
Surely Allah is Aware of what you do.”
(v18).
“And be not like those who
forget Allah, so (Allah) makes them forget their own souls. These are the transgressors.” (v19).
“(Allah) is Allah besides
Whom there is no (Deity): the Knower of
the unseen and the seen; (Allah) is the
BEneficient, the Merciful.
“(Allah) is Allah, besides
Whom there is no (Deity); the Sovereign,
the Holy, the Author of Peace, the Granter of Security, Guardian over all, the
Mighty, the Supreme, the Possessor of greatness. Glory be to Allah from that which they set up
with (Allah)!
“(Allah) is Allah; the Creator, the Maker, the Fashioner: (Allah’s) are the most beautiful names. Whatever is in the heavens and the earth
declares (Allah’s) glory; and (Allah) is
the Mighty, the Wise.” (v22-24).
“O you who believe, take
not My enemy and your enemy for friends.
Would you offer them love, while they deny the Truth that has come to
you, driving out the Messenger and yourselves because you believe in Allah,
your Lord? If you have come forth to
strive in My way and to (search for) My pleasure, would you love them in
secret? And I know what you conceal and
what you manifest. And whoever of you
does this, he indeed strays from the straight path.” (v1).
“Our Lord, make us not a trial
for those who disbelieve, and forgive us, our Lord. Surely Thou art the Mighty, the Wise.” (v5).
“It may be that Allah will
bring about friendship between you and those of them whom you hold as
enemies. And Allah is Powerful; and Allah is Forgiving, Merciful.” (v7).
“Allah forbids you not
respecting those who fight you not for religion, nor drive you forth from your
homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice.” (v8).
“Allah only forbids you
only respecting those who fight you for religion, and drive you forth from your
homes and help others in your expulsion, that you make friends of them; and whoever makes friends of them, these are
the wrongdoers.” (v9).
Guidelines are prescribed
for marrying fleeing women and providing dowry.
“Whatever is in the
heavens and whatever is in the earth glorifies Allah; and (Allah) is the Mighty, the Wise.
“O you who believe, why
say you that which you do not?
“It is most hateful in the
sight of Allah that you say that which you do not.
“Surely Allah loves who
fight in (Allah’s) way in ranks, as if they were a solid wall.” (v1-4).
“And who is more unjust
than he who forges a lie against Allah and he is invited to Islam. And Allah guides not the unjust people.” (v7).
“You should believe in
Allah and (Allah’s) Messenger, and strive hard in Allah’s way with your wealth
and your lives. That is better for you,
did you but know!
“(Allah) will forgive you
your sins and cause you to enter Gardens wherein rivers flow, and (benevolent)
dwellings in Gardens of perpetuity—that is the mighty achievement—
“And yet another blessing
that you love; help from Allah and a
victory near at hand; and give
(benevolent) news to the believers.” (v11-13).
--
How does the Koran’s
reference to a “benevolent gift” to Allah compare with the offerings prescribed
within the Torah? How does this compare
with the comprehensive approach and Theology and asceticism within Hinduism,
Buddhism, and even Christianity? What is
the nature between Islam’s emphasis upon Zakat and benevolent deeds, as well as
upon maintaining a householder lifestyle (and abstaining from celibacy and
asceticism)? And how does that duality
compare with respective teachings within Judaism, Hinduism, Buddhism, and
Christianity regarding these same topics?
Within much of the Koran,
there seems to be a substantial, repeated emphasis on the teaching that “hell”
is a worse suffering than any suffering within the temporal Realm, and Heaven
is a higher pleasure than any pleasure within the temporal Realm, and thus
believers should behave righteously to eventually experience the most
pleasurable of pleasures; however, the
augmentation of the “carrot and stick” still seems to rely upon the temporal
experience of the sensations maintained amidst the carrot and stick; simultaneously there are additional teachings
within the Koran that transcend the “temporal” experience of sensations and of
pleasure and pain, to emphasis a righteousness, benevolence, compassion, and
love, and Truth that extends beyond pleasure and pain; what may be some specific examples of such
teachings within the Koran, and what may be some specific examples of such
teachings respectively within additional religious traditions, as well?
Amidst the notion of Allah
providing guidance and grace upon whomever Allah pleases, what implications
does this have upon the perception of the “free will” of an individual? Is it necessary for an individual to even try
to be righteous amidst such a decision ultimately being made by Allah? How does the Koran explain the nature of the
relationship between “free will” and “omnipotence”? And how do additional religious traditions explain
this apparent mutual exclusiveness? Is
the awakening to this mutual exclusivity (and perhaps emphasis upon the
existence of omnipotence) a process of the quelling of the ego and a
reconciliations and atonement with one’s self and the Universe, and Allah?
What is the nature of the
phenomenon of forgetting one’s own soul?
What is the nature of the interaction between the ego and the Atman amidst
such an experience; where does the
individual actually exist amidst such a “disconnect,” and how is the process of
remembrance regenerated; and continual
remembrance cultivated? What role do
additional individuals play within the nature of this connexion?
How does the Koran’s
teaching regarding “the enemy” compare with Jesus’s teaching regarding the
enemy? What are appropriate approaches
in dealing with transgressors? Is reconciliation
appropriate; and if so, does such reconciliation require a preceding love and
respect?
--
Blessings upon the
Prophets and Ancestors:
May Peace and Blessings of
the Highest Authority we respectively recognise, known by many names, including
God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao,
Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity,
Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis,
Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham,
Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, our Ancestors
(Known and Unknown), and the Indigenous of Tainoterranea, Asia, Europe,
Mediterranea, and Africa, and the Universe. ૐ. אמן .
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
.
..
...
ૐ.
אמן .
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