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 47 Re’ih; 118.12.15
Torah
Devarim
11:26 – 16:17
“You have choice between a blessing and a curse. You will be blessed if you obey the
commandments of Adonai that I am giving you today.
“You will be cursed if you
do not obey the commandments of Adonai, and stray from the path that I have
marked out for you, by worshipping the idols of other nations.” (v26-28).
“Destroy all the places
where the nations you are driving out worship their idols, whether they are on
mountaintops, on the hills, or under flowering trees.
“You must destroy their
altars, flatten their sacred pillars, burn their Asherah trees, chop down the
statues of their idols, and erase their names from their temples.
“You must not worship
Adonai in the same manner as they worship their idols.” (v2-4).
“You must worship Adonai
only at a sanctuary that (Adonai) will choose from among all your tribes. (Adonai) will choose a sanctuary as a place
to establish (Adonai’s) name. It is
there that you shall go to worship (Adonai).”
(v5).
“You must not eat the
tithes of your wheat, wine, and oil, or the first-born of your cattle and
flocks, or any pledges that you make, or elevated gifts in your own
settlements.
“These must be eaten only
in the sanctuary that Adonai chooses.”
(v17-18).
Rules regarding animal
sacrifices are provided.
“You must carefully
observe the commandments that I am giving you.
Do not add rules and do not subtract rules. Someday, a prophet or a dreamer may arise
among you, promising to perform miracles and telling you about the future, and
he may say to you, ‘Come, let us worship the idols of other nations.’ Do not listen to the appeals of that prophet
or dreamer. Adonai is (actually) testing
you to know whether you love (Adonai) with all your heart and all your soul. Follow Adonai and respect (Adonai), and
observe (Adonai’s) commandments; obey
(Adonai) and remain faithful to (Adonai).
“That prophet or dreamer
must be put to death because he wanted you to reject Adonai, (Who) brought you
out of Egypt and freed you from the land of slavery. He was trying to lead you from the path that
Adonai commanded you to follow. You must
erase such evil from your midst.” (v1-6).
“You must be the first to
kill him, and then the other people must follow.” (v10).
“This is what you must do
when you learn that in one of your cities Adonai is giving you to live in, some
worthless people among you have persuaded the inhabitants to stray by saying,
‘Let us worship an idol and enjoy a new experience.’
“You must carefully
investigate, and ask many questions, and find out the facts. If such a hateful thing has (actually)
occurred in one of your cities, you must execute all the inhabitants of the
city. Destroy it an everything in it,
and kill all the animals.” (v13-16).
“You are a nation
dedicated to Adonai. (Adonai) has set
you apart from every other nation on the face of the earth to be (Adonai’s) own
special treasure.” (v2).
“You must not eat any
forbidden foods.” (v3).
The 2nd
collection of Kashrut laws are provided.
“Each year you must set
aside some of the crops that grow in your fields. You may eat this second tithe of Adonai in
the place that (Adonai) will choose as (Adonai’s) sanctuary. There you shall eat the second tithe of your
grain, wine, and olive oil, as well as the first-born of your cattle and
flocks. In this way you will forever
learn to respect Adonai.” (v22-23).
“At the end of each
three-year period, you must bring out all the tithes of that year’s crop and
store them in your settlements. In this
way the Levites, who do not have a land share of their own, and the foreigners,
orphans, and widows who live in your communities, will have enough food to eat
and be satisfied. If you do this, Adonai
will bless you in all your undertakings.”
(v28-29).
“Every seven years, you
shall practice the forgiveness of debts.
During the shimttah year, every creditor shall cancel any debt owed to
him by his fellow Israelites.
“You may demand payment
from the alien, but you must cancel all monetary claims against your
brethren.” (v1-3).
“If you do this, there
will no longer be any poor among you, because Adonai will make you prosper in
the land that you will soon occupy.”
(v4).
“Unfortunately, there will
always be poor people in the land. That
is why this commandment insists that you behave generously to your poor and to
the unfortunate Israelites in your land.”
(v11).
Rules regarding Pesach,
Shavuot, and Sukkot are provided.
--
How do the blessing and
the curse that Moshe imparts upon Israelis compare and contrast with the
intrinsic elements of “justice” and rationalisation within the concept of
“Reincarnation” respectively within Hinduism and Buddhism (particularly as a
means for understanding why people experience adverse conditions within
life)? Amidst the blessing and the
curse, does an Israeli’s experience of adversity evidence some previous
transgression, perhaps as is similarly suggested through the concept of
Reincarnation (the transcendence of an individual’s birth being determined by
the accumulated net merit an individual achieves within a “preceding
life”)? Amidst the Buddhist belief of
“Becoming,” if it is through the will of an individual to actually “become,”
does this also mean that it is the will of the individual to suffer; if so, why is that? And if otherwise, is there another phenomenon
that exists beyond the will of the individual that determines the conditions of
suffering, as well as the progression to Nirvana? Is there any legitimacy within the belief
that all beings and life are derived from the Ultimate Infinity of Adonai (both
materially and spiritually), and thus, in some manner, can be considered as
existing as all other beings within the existence that precedes each
individual’s respective temporal life?
Within Judaism, amidst the
miscegenation of Israelis throughout the Diaspora, what is the extent of the
relevance within the consideration that the nature of the “ger” is inevitably
changed: that each every Gentile that
exists inextricably exists within at least 1 of at least 3 manners, which
maintains certain familial connectivity that is comparatively absent when the
mitzvoth regarding the “ger” and foreign nations are 1st
communicated by Moshe: 1.) every ger or foreigner may actually be a
descendant of Israel; 2.) every ger or foreigner may actually be the
relative/tribal relation to an Israeli whose ancestry includes such an
additional tribal affiliation; and,
3.) every ger or foreigner may actually
be the relative/tribal relation to another Israeli whose ancestry includes such
an additional tribal affiliation; how do
the lessons (and mitzvoth) regarding Ishmael, Esau (and the Edomites), Laban,
the descendants of Lot, (and perhaps the descendants of Ham and Canaan), and
additional relatives of Israel, guide such a contemporary existence of B’nai
Israel?
How does the benefit of
having a concentrated location with which to worship Adonai compare with the
effective diminishment of all other locations in recognising the Divinity of
Adonai’s grace throughout the Universe?
How does the “punishment”
against idol-worshipping Israelis compare with the “punishment” of
idol-worshipping foreigners? Why does
Adonai allow such idol worship in the “1st place”? Why is it the responsibility of Israelis to
eradicated this?
What is the full nature of
the “rights of stewardship” that Levis maintain? Is the Levi lifestyle to essentially be
ascetic or effectively feudal?
How does the “1 law for
the native and the stranger” compare with the rules regarding debt, interest,
slavery, Holidays, and additionally? How
do apparent contrasting teachings regarding the “allevation” of poverty and the
“inevitability” of poverty factor within this?
How does the Buddhist notion of “Dukkha” (suffering) esoterically and
temporally factor within this notion of “poverty”?
What are the basic
characteristics/circumstances that distinguish an “unfortunate” Israeli from a
“prosperous” Israeli? What causes
poverty; what causes affluence? Is it genetic ability, intelligence, the
illusion of luck, industriousness, material inheritance, education, mental
fortitude, shrewdness within business and social networking, and/or
additionally? Are there additional
factors that establish such distinctions?
And is it necessary to alleviate these factors in order to appropriately
alleviate the outcomes (poverty)? If so,
what benefit does charity actually provide amidst the continuing existence of
such precipitating factors?
--
Bhagavad
Gita
Chapters
3 – 4
“O Krishna, (You) have
said that knowledge is greater than action;
why then do (You) ask me to wage this terrible war?
“Your advice seems
inconsistent. Give me one path to follow
to the supreme (benevolence).” (v1-2).
“At the beginning of time
I declared two paths for the pure heart:
jnana yoga, the contemplative path of spiritual wisdom, and karma yoga,
the active path of selfless service.”
(v3).
“He who shirks action does
not attain freedom; no one can gain
perfection by abstaining from work.
“Indeed, there is no one
who rests for even an instant; every
creature is driven to action by his own nature.” (v4 – 5).
“Those who abstain from
action while allowing the mind to dwell on sensual pleasure cannot be called
sincere spiritual aspirants.
“But they excel who
control their senses through the mind, using them for selfless service.” (v6-7).
“Fulfill all your
duties; action is better than
inaction. Even to maintain your body,
Arjuna, you are obliged to act.
“Selfish action imprisons
the world. Act selflessly, without any
thought of personal gift.” (v9).
“Every selfless act,
Arjuna, is born from Brahman, the eternal, infinite Godhead. (Brahman) is present in every act of
service.” (v15).
“Strive constantly to serve
the welfare of the world; by devotion to
selfless work one attains the supreme goal of life.” (v19).
“All actions are performed
by the gunas of prakriti. Deluded by his
identification with the ego, a person thinks, ‘I am the doer.’
“But the illumined man or
woman understands the domain of the gunas and is not attached. Such people know that the gunas interact with
each other; they do not claim to be the
doer.” (v27-28).
“Those who are deluded by
the operation of the gunas become attached to the results of their action. Those who understand (this Truth) should not
unsettle the ignorant.” (v29).
“Even a wise man acts
within the limitations of his own nature.
Every creature is subject to prakriti;
what is the use of repression?
“The senses have been
conditioned by attraction to the pleasant and aversion to the unpleasant. Do not be ruled by them; they are obstacles in your path.” (v33-34).
“Selfish desire is found
in the senses, mind, and intellect, misleading them and burying the
understanding in delusion.
“Fight with all your
strength, Arjuna! Controlling your
senses, conquer your enemy, the destroyer of knowledge and (Realisation).
“The senses are higher
than the body, the mind higher than the senses;
above the mind is the intellect, and above the intellect is the Atman.
“Thus, knowing that which
is supreme, let the Atman rule the ego.
Use your mighty arms to slay the fierce enemy that is selfish
desire.” (v40-43).
“You and I have passed
through many births, Arjuna. You have
forgotten, but I remember them all.
“My (True) being is unborn
and changeless. I am the LORD (Who)
dwells in every creature. Through the
power of (My) own maya, I manifest (Myself) in a finite form.
“Whenever (Dharma)
declines and the purpose of life is forgotten, I manifest (Myself) on
earth.
“I am born in every age to
protect the (benevolent), to destroy evil, and to re-establish (Dharma).” (v5-8).
“As men approach me, so I
receive them. All paths, Arjuna, lead to
(Me).” (v11).
“Actions do not cling to
(Me) because I am not attached to their results. Those who understand this and practice it
live in freedom.” (v14).
“What is action and what
is inaction? This question has confused
the greatest sages. I will give you the
secret of action, with which you can free yourself from bondage.
“The (True) nature of
action is difficult to grasp. You must
understand what is action and what is inaction, and what kind of action should
be avoided.
“The wise see that there
is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act
is done with complete awareness.”
(v16-18).
“The awakened sages call a
person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in
the fire of knowledge.
“The wise, ever satisfied,
have abandoned all external supports.
Their security is unaffected by the results of their action; even while acting, they (actually) do nothing
at all.
“Free from expectations
and from all sense of possession, with mind and body firmly controlled by the
Self, they do not incur sin by the performance of physical action.” (v19-21).
“They live in freedom who
have gone beyond the dualities of life.
Competing with no one, they are alike in success and failure and content
with whatever comes to them.
“They are free, without
selfish attachments; their minds are
fixed in knowledge. They perform all
work in the spirit of service, and their (Karma) is dissolved.” (v22-23).
“The process of offering
is Brahman; that which is offered is
Brahman. Brahman offers the sacrifice in
the fire of Brahman. Brahman is attained
by those who see Brahman in every action.”
(v24).
“True sustenance is in
service, and through it a man or woman reaches the eternal Brahman. But those who do not (search) to serve are
without a home in this world. Arjuna,
how can they be at home in any world to come?”
(v31).
“The offering of wisdom is
better than any material offering, Arjuna;
for the goal of all work is spiritual wisdom.” (v33).
“Arjuna, cut through this
doubt in your own heart with the sword of spiritual wisdom. Arise;
take up the path of yoga!” (v42).
--
What is/are the
appropriate balance(s) between selflessness and self-preservation? And how is such a balance(s) effectively
determined/established amidst the responsibilities that a man has within the
household life? How does the interest of
one’s own prosperity factor within the immediate wellbeing of others? How do principles such as love, trust,
modesty, honesty, industriousness factor within this balance between the
individual and the community? How does a
wife, and the household life, compare with the ascetic life in determining a
man’s “self-interestedness” and “selflessness”?
How does a husband’s relationship with his wife and family compare with
(and factor into) a man’s experience of “ego” and “egocentricism”? How does this consideration of the man’s
egocentric household lifestyle factor within the manner in which this household
lifestyle propagates the livelihood and continuance of the ascetic lifestyle?
How does the teaching
regarding abstinence from “unsettling the ignorant” compare with the Koran’s
teaching with only being sent as a warner?
Are “protecting benevolent,”
“destroying evil,” and “re-establishing Dharma,” also simply communications of
the elements of the “Hindu Trinity” of Vishnu, Shiva, and Brahma? And if so, is the speaker, as Sri Krishna,
communicating beyond the scope of exclusively 1 of these elements (specifically
as the incarnation of Vishnu), and actually speaking from the vantage of the
Ultimate Reality of Brahman? What are
the nature of these layers, the simultaneousness of such existences; and how are these to be appropriately understood
(and perhaps distinguished)?
How does the “detachment
from action” (and specifically the results therein) compare and contrast within
the tradition of mitzvot within Judaism?
What is the nature of the social dynamic (cohesion, cooperation, esoteric
simpatico) amidst those who similarly and intentionally practise the same
principles/actions of righteousness?
What is the intrinsic nature of an individual’s connexion with the
Universe through the practise of such actions (how the individual engages the
Universe and how the individual perceives the Universe engaging the
individual)?
--
Digha
Nikaya
Sangiti
Suttanta (Part 2: Chapters 8 – 10)
“There are ‘Eights in the
Doctrine,’ friends, set forth… Which are
they?
“ii. Eight right factors of character and conduct,
to wit, right views, right intentions, (right speech, right action, right
livelihood, right effort, right mindfulness, right concentration).” (v1).
3.) 8 types of persons worthy of offerings: 1.) 1
who attains the “First Path;” and
2.) 1 who is working towards this; 3.) a
once-returner; and, 4.) 1 who works towards this; 5.) a
“never-returner;” and, 6.) 1 who works towards this; 7.) an
Arahant; and, 8.) 1 who works towards this.
4.) 8 types of slackness: 1.)
thoughts of fatiguing work lead to sleep; 2.)
after beginning work, fatigue leading to sleep; 3.)
thoughts of a fatiguing journey lead to sleep; 4.)
after beginning a journey, fatigue leading to sleep; 5.)
performing unfruitful alms that lead to sleep; 6.)
performing unfruitful alms that lead to sleep (similar as to 5.); 7.)
experiencing ailment that leads to fatigue; 8.)
experiencing healing and subsequent fatigue.
5.) 8 bases for “setting afoot an undertaking.”
“vi. Eight bases of giving gifts:--One gives
1.) because an object of hospitality has
approached; 2.) from fear;
3.) because ‘he gave to me’; 4.)
because ‘he will give to me’;
5.) because one thinks ‘giving is
blessed’; 6.) because one thinks ‘I cook; these do not cook; it is not fit that I who
cook should give nothing to those who do not cook’; 7.)
because one thinks: ‘from the
giving of this gift by me an excellent report will spread abroad’; 8.)
because one wishes to adorn and equip one’s heart.” (v1).
7.) There are 8 rebirths due to giving gifts.
“viii. Eight assemblies, to wit, those of nobles,
Brahmins, householders, religious orders, four-king devas, Three-and-Thirty
devas, Mara devas and Brahma devas.” (v1).
9.) There are 8 matters of Worldly concern.
10.) There are 8 positions of mastery.
11.) There are 8 deliverances.
“There are Nines in the
Doctrine, friends, which have been perfectly set forth by the Exalted One who
knows, who sees. Herein should there be
chanting in concord by all, not wrangling…for the happiness of devas and
men. Which are they?” (v2).
1.) There are 9 bases of quarrelling.
“Nine suppressions of
quarrelling, thus:--quarrelling is suppressed by the thought: ‘He has done, is doing, will do me an injury,
or one I love an injury, or he has bestowed, is bestowing, will bestow a
benefit on one I dislike, (True).’ But
what gain would there be to either of us if I quarrelled about it?” (v2).
3.) There are 9 spheres inhabited by beings.
4.) There are 9 “untimely, unseasonable”
intervals for life in a religious order.
“v. Nine successional states, to wit, the Four
Jhanas of Rupa-world consciousness, the Four Jhanas of Arupa-world
consciousness, and complete trance.”
(v2).
6.) There are 9 successional cessations.
“There are Tens in the
Doctrine, friends, which have been perfectly set forth by the Exalted One who
knows, who sees. Here should there be
chanting by all in concord, not wrangling…for the happiness of devas and men. Which are the tens?” (v3).
1.) There are 10 doctrines conferring
protection: 1.) living a self-controlled life; 2.)
learning and retaining wisdom;
3.) being a benevolent friend;
“4.) He is affable, endowed with gentleness and
humility; he is patient and receives
admonition with deference.” (v3).
(continuing…): 5.)
accepting duties to be completed;
6.) loving the Dharma; 7.)
being content with only necessities;
8.) striving for improvement; 9.)
being mindful;
“10.) Furthermore, friends, he is intelligent,
endowed with insight into the rise and passing away of things, insight which is
of that Ariyan penetration which leads to the complete destruction of
pain.” (v3).
There are additional
“doctrines of 10”: objects for
self-hypnosis; bad channels of
action; and, benevolent channels of
action.
“v. Ten Ariyan methods of living. Herein, friends, a brother has got rid of
five factors, is possessed of six factors, has set the one guard, carries out
the four bases of observance, has put away sectarian opinions, has utterly
given up quests, is candid in his thoughts, has calmed the restlessness of his
body, and is well emancipated in heart and intellect.” (v3).
6.) There are 10 qualities belonging to the
adept.
“Now when the Exalted One
had arisen he addressed the venerable Sariputta, saying: ‘Excellent, Sariputta, excellent! Excellently, Sariputta, have you uttered the
scheme of chanting together for the brethren.’
“These things were spoken
by the venerable Sariputta. The Master
signified his assent. The brethren were
pleased and delighted with the venerable Sariputta’s discourse.” (v4).
--
What is the
intentional/intrinsic nature of numerology within Buddhism, specifically as it
pertains to the doctrines of numerology within the Sangiti Sutta, as well as
the basic precepts of the Buddhist Dharma, such as the 4-Fold Noble Truth, and
the 8-Fold Noble Path? How does this
compare with similar numerological practises within Judaism and additional
religious traditions?
How does the Buddhist
practise of asceticism and the walking for alms compare with the economic
construct and religious responsibilities that are communicated for Levis
amongst the tribes of Israel? What are
some direct and esoteric similarities and differences between these respective
systems of economics and religious leadership?
What lessons regarding a balance amidst these experiences (economics and
religion) are appropriately gleaned from these teachings and traditions? What evidence of egalitarianism (or the
intention thereof) may be found within these teachings and traditions, and how
might such egalitarianism (of economic cooperation and religious life) be
increasingly and appropriately implemented and maintained amidst contemporary
practises of both, and beyond contemporary practises of both?
Who is Sariputta?
--
Gospels
Luke 17
– 19
“And
he said to his disciples, ‘Temptations to sin are sure to come; but woe to him by whom they come! It would be better for him if a millstone
were hung round his neck and he were cast into the sea, than that he should
cause one of these little ones to sin.
Take heed to yourselves; if your
brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in the
day, and turns to you seven times, and says, ‘I repent,’ you must forgive
him.” (v1-4).
“On the way to
(Yerushalayim) he was passing along between Samaria and Galilee. And as he entered a village, he was met by
ten lepers, who stood at a distance and lifted up their voices and said,
‘Jesus, Master, have mercy on us.’ When
he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was
healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet,
fiving him thanks. Now he was a
Samaritan. Then said Jesus, ‘Were not
ten cleansed? Where are the nine? Was no one found to return and give praise to
God except this foreigner?’ And he said
to him, ‘Rise and go your way; your
faith has made you well.’” (v11-19).
“Being asked by the
Pharisees when the (Sovereignty) of God was coming, he answered them, ‘The
(Sovereignty) of God is not coming with signs to be observed; nor will they say, ‘Lo, here it is!’ or ‘There!’
for behold, the (Sovereignty) of God is in the midst of you.’” (v20-21).
“And he told them a
parable, to the effect that they ought always to pray and not lose heart.” (v1).
Jesus tells the parable of
the unrighteous judge.
“He also told this parable
to some who trusted in themselves that they were righteous and despised
others: ‘Two men went up into the temple
to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with
himself, ‘God, I thank (Thee) that I am not like other men, extortioners,
unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all
that I get.’ But the tax collector,
standing far off, would not even lift up his eyes to heaven, but beat his
breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house
justified rather than the other; for
every one who exalts himself will be humbled, but he who humbles himself with
be exalted.” (v9-14).
“Now they were bringing
even infants to him that he might touch them;
and when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘Let
the children come to me, and do not hinder them; for to such belongs the (Sovereignty) of
God. Truly, I say to you, whoever does
not receive the (Sovereignty) of God like a child shall not enter it.” (v15-18).
Jesus counsels the man who
wants to inherit eternal life.
“And when Jesus heard it,
he said to him, ‘One thing you still lack.
Sell all that you have and distribute to the poor, and you will have
treasure in heaven; and come, follow
me.’ But when he heard this he became
sad, for he was very rich. Jesus looking
at him said, ‘How hard it is for those who have riches to enter the
(Sovereignty) of God! For it is easier
for a camel to go through the eye of a needle than for a rich man to enter the
(Sovereignty) of God.’” (v22-25).
Jesus heals a blind man.
“He enter Jericho and was passing
through. And there was a man named
Zacchaeus; he was a chief tax collector,
and rich.” (v1-2).
Jesus gathers within the
residence of Zacchaeus.
Jesus tells the parable of
the servants who are entrusted with talents.
Jesus approaches and
enters into Yerushalayim.
--
Does Jesus’s teaching
within Verse 17 impart that forgiveness is predicated upon repentance? How does this compare with additional
teachings that Jesus provides regarding forgiveness? How does this compare with additional
teachings of forgiveness and equanimity within Judaism, Hinduism, Buddhism, and
Islam?
Is it possible that the
other 9 lepers have yet to discover that the 9 lepers are cleansed? And amidst such a discovery, is it
appropriate for the 9 lepers to simply continue to go to the kohen and complete
the rite of cleansing, as Jesus instructs, and praise Deus through these means,
rather than necessarily returning to Jesus and providing thanks to Jesus for
the cleansing? What is the expectation
of obligation that Jesus maintains when healing and performing miracles for
people?
What is the immediate and
contemporary relevance within Jesus’ proclamation that the Sovereignty of Deus
is within our midst? What significance
exists within the fact that Jesus proclaims this directly to his
challengers? Is this exclusively a
condemnation (and coinciding proclamation of Jesus’ authority), and/or is this
actually a benevolent proclamation recognising the intrinsic proximity that
even Jesus’ detractors maintain with the Sovereignty of Deus? Within the experience of this temporal Realm,
are the respective experiences of both the distance and the proximity to the
Sovereignty of Deus inextricably linked?
What is the metaphysical
and esoteric nature of the description of the man who “prays thus with
himself”?
--
Koran
Sura 80: Abasa:
He Frowned
Sura
81: Al Takwir: The Folding Up
Sura 82: Al Infitar:
The Cleaving
Sura
83: Al Tatfif: Default in Duty
“He frowned and turned
away,
“Because the bling man
came to him.
“And what would make thee
know that he might purify himself,
“Or be mindful, so the
Reminder should profit him?
“As for him who considers
himself free from need
“To him thou dost attend.
“And no blame is on thee,
if he purify himself not.
“And as to him who comes
to thee striving hard,
“And he fears—
“To him thou payest no
regard.
“Nay, surely it is a
Reminder.
“So let him, who will,
mind it.
“In honoured books,
“Exalted, purified,
“In the hands of scribes,
“Noble, virtuous.” (v1-16).
“Then let man look at his
food—
“How We pour down abundant
water,
“Then cleave the earth,
cleaving it asunder,
“Then cause the grain to
grow therein,
“And grapes and clover,
“And the olive and the palm,
“And thick gardens,
“And fruits and herbage—
“A provision for you and
your cattle.
“But when the deafening
cry comes,
“The day when a man flees
from his brother,
“And his mother and his
father,
“And his spouse and his
sons.
“Every man of them, that
day, will have concern enough to make him indifferent to others.” (v24-37).
“Faces on that day will be
bright.
“Laughing, joyous.
“And faces on that day
will have dust on them,
“Darkness covering them.
“Those are the
disbelievers, the wicked.” (v38-42).
“When the sun is folded
up,
“And when the stars are
dust-coloured,
“And when the mountains
are made to pass away,
“And when the camels are
abandoned,
“And when the wild animals
are gathered together,
“And when the cities are
made to swell,
“And when men are united,
“And when the one buried
alive is asked
“For what sin she was
killed,
“And when the books are
spread,
“And when the heaven has
its covering removed,
“And when hell is kindled,
“And when the Garden is
brought nigh—
“Every soul will know what
it has prepared.” (v1-14).
“When the heaven is cleft
asunder,
“And when the stars become
dispersed,
“And when the rivers are
made to flow forth,
“And when the graves are
laid open—
“Every soul will know what
it has sent before and what it has held back.”
(v1-5).
“O man, who beguiles thee
from thy Lord, the Gracious?” (v6).
“And what will make thee
(Realise) what the day of Judgment is?
“Again, what will make
thee (Realise) what the day of Judgment is?
“The day when no soul
controls aught for another soul. And the
command on that day is Allah’s.”
(v17-19).
“Woe to the cheaters!
“Who, when they take the
measure of their dues from men, take it fully,
“And when they measure out
to others or weigh out for them, they give less than is due.
“Do they not think that
they will be raised again,
“To a mighty day?—
“The day when men will
stand before the Lord of the worlds.”
(v1-6).
“Nay, surely the record of
the wicked is in the prison.
“And what will make thee
know what the prison is?
“It is a written
book.” (v7-9).
“Nay, surely the record of
the righteous is in the highest places.
“And what will make thee
know what the highest places are?
“It is a written
book.” (v18-20).
--
How does the methodology
of the naming of each Sura compare with the methodology of naming each Parashah
within the Torah (generally through utilising the first prominent term within
that Parashah)? How does the style of
prose, through which the Koran is communicated, compare with the style of prose
through which the Upanishads and the Bhagavad Gita are communicated?
How does the closing
message within Sura Abasa (specifically regarding the notion of “indifference”)
compare to the manner in which that same term is taught within the Bhagavad
Gita? Also, what are some potential implications/interpretations
regarding the admonishment towards those with darkened faces caused by dust of
wickedness?
How does the opening of
Sura Al Takwir compare with the description of Israel removing inhabitants from
Eretz Israel? How do Islamic customs
regarding the integrity of every Masjid that is constructed compare with the
traditional Jewish practises regarding the maintenance of Synagogues? How does this compare with the respective
manners, within Islam and Judaism, regarding the personal responsibility that a
member of each community has towards another member of one’s own
community? What does this compare with
the respective teachings, traditions, and practises within Hinduism, Buddhism,
Christianity, and additionally?
Considering the historic
practises of recording keeping at the point in which the Koran is revealed,
what is the metaphysical relevance and the esoteric significance within the
description of the “prison” existing as the “book”?
--
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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