InterFaith
Service 119.5.1;67;6o15
Thursday, January 31, 2013
Wednesday, January 30, 2013
Audio/Video Recordings of Weekly Holy Scriptures Recitation (Weeks 14 - 17) 119.5.20;67;5o5
Summary
of Va'era Week 14 119 4 29;67;6O15
Summary
of Va'era Weeky 14 Addendum 119 4 30;67;6O15
D'vorah
of Va'era + Holy Scriptures Week 14 119 4 29;67;6O15
Weekly
Recitations Week 14; Va'era 119 4 30;67;6O15
--
Weekly
Holy Scriptures Recitations, Week 15, Portion 15, Parashah Bo Summary
Weekly
Holy Scriptures Recitations, Week 15, Portion 15, Parashah Bo D'vorah
Weekly
Holy Scriptures Recitations, Week 15, Portion 15, Parashah Bo Actual Recitation
--
Weekly
Holy Scriptures Recitations, Week 16, Portion 16, Parashah Beshallach Summary
Weekly
Holy Scriptures Recitations, Week 16, Portion 16, Parashah Beshallach D'vorah
Weekly
Holy Scriptures Recitations, Week 16, Portion 16, Parashah Beshallach
--
Weekly
Holy Scriptures Recitations Week 17, Portion 17, Parashah Yitro Summary
Weekly
Holy Scriptures Recitations Week 17, Portion 17, Parashah Yitro D'vorah
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Yitro
Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Bhagavad Gita
17 Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Bhagavad Gita
17 Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Aitereya
Aranyaka Upanishad 8 Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Mahapadana
Sutta Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Mark 5 6
Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Proverb 17
Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Psalms 49 51
Recitation
Weekly
Holy Scriptures Recitations, Week 17, Portion 17, Parashah Yitro Sura Al Kahf
Recitation
Tuesday, January 29, 2013
Holy Scriptures Study, Week 25 Tzav; 119.4.29;67;4o13
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
Shalom
(Hebrew). Namaste (Sanskrit). Samadhi (Thai/Pali). Pax (Latin). Salaam
(Arabic). Peace (English). Sat Nam (Punjabi). Solh (Persian). Kwey (Lakotah).
Amani (Swahili). Udo (Ibo). Barish (Turkish). Erieni (Greek). Pache (Italiano).
Paz (Espanol). Paix (Francais).
Fred
(Scandinavian). Frieden (Deutsch). Siochana (Irish). Mir (Russian). Amin
(Urdu). Heping (Mandarin). Heiwa (Japanese).
Pyeonghwa
(Korean). Ingatka (Tagolog). Wominjeka (Wurundjeri). Aloha (Hawai’ian). Peace
(Common Symbol). Peace (Common Sign). Peace (General American Sign Language).
Peace (American Braille).
Holy Scriptures Study, Week 25 Tzav; 119.4.29;67;4O13
Torah
Vayikra 6:1 – 8:36
“The LORD spoke to (Moshe), saying: Command Aaron and his sons thus:
“This is the ritual of the burnt offering: The burnt offering itself shall remain where
it is burned upon the altar all night until morning, while the fire on the
altar is kept going on it.” (6:1 – 2).
The Priest is to dress fully in a linen garment.
“The fire on the altar shall be kept burning, not to
go out: every morning the priest shall
feed wood to it, lay out the burnt offering on it, and turn into smoke the fat
parts of the offerings of well-being.”
(6:5).
The grain ritual offering is described.
“And this is the ritual of the grain offering: Aaron’s sons shall present it before the
LORD, in front of the altar. A handful
of the choice flour and oil of the grain offering shall be taken from it, with
all the frankincense that is on the grain offering, and this token portion
shall be turned into smoke on the altar as a pleasing odor to the LORD. What is left of it shall be eaten by Aaron
and his sons; it shall be eaten as
unleavened cakes, in the sacred precinct;
they shall eat it in the enclosure of the Tent of Meeting. It shall not be baked with leaven; I have given it as their portion from My
gifts; it is most holy, like the purification
offering and the reparation offering.
Only the males among Aaron’s descendants may eat of it, as their due for
all time throughout the ages from the LORD’s gifts. Anything that touches these shall become
holy.” (6:7 – 11).
“The LORD spoke to (Moshe), saying: This is the offering that Aaron and his sons
shall offer to the LORD on the occasion of his anointment: a tenth of an ephah of choice flour as a
regular grain offering, half of it in the morning and half of it in the evening,
shall be prepared with oil on a griddle.
You shall bring it well soaked, and offer it as a grain offering of
baked slices, of pleasing odor to the LORD.
And so shall the priest, anointed from among his sons to succeed him,
prepare it; it is the LORD’s—a law for
all time—to be turned entirely into smoke.
So, too, every grain offering of a priest shall be a whole
offering: it shall not be eaten.” (6:12 – 16).
The purification offering is described.
“This is the ritual of the reparation offering: it is most holy.” (7:1).
“Further, any grain offering that is baked in an
oven, and any that is prepared in a pan or on a griddle, shall belong to the
priest who offers it. But every grain
offering, with oil mixed in or dry, shall go to the sons of Aaron all
alike.” (7:9 – 10).
The thanksgiving offering is described.
Votive and freewill offerings are described.
“And the LORD spoke to (Moshe), saying: Speak to the Israelite people thus: You shall eat no fat of ox or sheep or
goat.” (7:22 – 23).
“Anyone who eats blood shall be cut off from his
kin.” (7:27).
The sacrifice of well-being is described.
“The LORD spoke to (Moshe), saying: Take Aaron along with his sons, and the
vestments, the anointing oil, the bull of purification offering, the two rams,
and the basket of unleavened bread; and
assemble the whole community at the entrance of the Tent of Meeting.” (8:1 – 3).
Aaron and his sons are cleansed, dressed, anointed,
ordained, and commanded to wait within the Tent of Meeting for 7 days.
--
How is
the continual fire kept going during Shabbat, without violating the rules for
abstaining from burning a fire? How does
this compare with the phenomenon of electricity? Is turning on an electric light similar to
placing another stick/log unto a continually burning fire?
How
does the continually burning fire compare with the continually burning fire
within Zarathustrianism? What is the
significance and the metaphysics of a continually burning fire?
How
does the “Bread of Presence” from the grain offering compare with the practise
of puja, within Hinduism? Can this grain
offering be considered as the quintessential offering within Judaism? How does this compare/contrast with
additional sacrifices (the mechanics and metaphysics) of the additional
offerings prescribed through Moshe?
What is
the connectivity (direct and metaphysical) between the ordination and the
sacrifices being made? How does this
compare with the release of the goat during Yom Kippur? How does this compare with the ordination
process within additional religions?
--
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.
“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.” (v1-3).
Manas,
buddhi, and ahamkara are 3 parts of mind, with 5 senses of perception, 5
elements, 5 sense organs, and 5 organs of action.
“Those
who know (Truly) are free from pride and deceit. They are gentle, forgiving, upright, 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.” (v9).
“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.” (v12-13).
“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.” (v16).
“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).
“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).
“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 dear of
death.” (v1-2).
Sattva,
rajas, and tamas are referenced.
“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).
--
What
are the 5 areas of sense perception, 5 elements, 5 sense organs, and 5 organs
of action? What are the natures,
dynamics, and metaphysics of each of these, with the 3 parts of the mind?
What
may be further considerations, implications, and applications regarding: “relying upon this wisdom”?
--
Digha Nikaya
(Maha PariNibbana 5)
“Now the Exalted One addressed the venerable Ananda,
and said:-- ‘Come, Ananda, let us go on to the Sala Grove of the Mallas, the
Upavattana of Kusinara, on the further side of the river Hiranyavati.” (v1).
The Buddha solicits Ananda to prepare for the Buddha
a place to lie down and rest; the Buddha
rests on his side.
“Now at that time the twin Sala trees were all one
mass of bloom with flowers out of season;
and all over the body of the Tathagata these fropped and sprinkled and
scattered themselves, out of reverence for the successor of the Buddhas of
old…” (v2)
Angels come to visit the Buddha.
“And there will come, Ananda, to such spots,
believers, brethren and sister of the (Sangha), or devout men and women, and
will say:-- ‘Here was the Tathagata born!’ or, ‘Here did the Tathagata attain
to the supreme and perfect insight!’ or, ‘Here was the (Sovereignty) of
righteousness set on foot by the Tathagata!’ or, ‘Here the Tathagata passed
away in that utter passing away which leaves nothing whatever to remain
behind!’” (v8).
The Buddha prescribes celibacy.
The Buddha describes how to handle his remains.
The Buddha responds to the questions of a novice.
The Buddha comforts Ananda.
The Buddha describes the grandeur of the modest town
where he passes.
The Buddha instructs Ananda to inform the Mallas, of
nearby Kusinara, regarding the approaching PariNibbana of the Buddha.
The Buddha teaches the sceptic, Subhadda.
--
What
are the significance and implications regarding the specific events pertaining
to the Buddha’s PariNibbana?
What
are the intrinsic distinctions regarding the different Pilgrimage sites that
the Buddha describes: regarding an
individual’s place a birth, where he attains Enlightenment, where he 1st
teaches the Dharma, and where he attains PariNibbana? Amidst the propensity to only visit 1
location, what are the benefits of visit any 1 of these? How does this compare with the Hajj to Mecca,
and similar Pilgrimage sites within Judaism (Yerushalayim, and additionally),
Christianity (Nazareth, Bethlehem, Roma, Citta Vaticano, and additionally),
Hinduism (Ganges, Benares, and additionally), and additionally.
Amidst
the aversion regarding Becoming, why is the Buddha’s birthplace considered as 1
of the pilgrimage sites? And further,
regarding Becoming, amidst the indifference to pain and pleasure (equanimity),
might this also include an indifference regarding the practise and prohibition
regarding Becoming, thus effectively condoning (or at least being indifferent
to procreation), particularly amidst specific, additional directives to
procreate (“Be fruitful and multiply”)?
--
Gospels
John 8 – 10
“They
went each to his own house, but Jesus went to the Mount of Olives. Early in the morning he came again to the
temple; all the people came to him, and
he sat down and taught them. The scribes
and the Pharisees brought a woman who had been caught in adultery, and placing
her in the midst they said to him, ‘Teacher, this woman has been caught in the
act of adultery. Now in the law (Moshe)
commanded us to stone such. What do you
say about her?2 This they said to test
him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on
the ground. And as they continued to ask
him, he stood up and said to them, ‘Let him who is without sin among you be the
first to throw a stone at her.’ And once
more he bent down and wrote with his finger on the ground. But when they heard it, they went away, one
by one, beginning with the eldest, and Jesus was left alone with the woman
standing before him. Jesus looked up and
said to her, ‘Woman, where are they? Has
no one condemned you?’ She said, ‘No
one, (Leader).’ And Jesus said, ‘Neither
do I condemn you; go, and do not sin
again.’” (v1-11).
“Again
Jesus spoke to them, saying, ‘I am the light of the world; he who follows me will not walk in darkness,
but will have the light of life.’”
(v12).
Pharisees
criticise Jesus for bearing witness to himself.
Jesus
proclaims the eventuality of his crucifixion and resurrection.
“Jesus
answered them, ‘Truly, (Truly), I say to you, every one who commits sin is a
slave to sin.’” (v34).
Jesus
proclaims a “farhood” beyond Avraham.
“Jesus
said to them, ‘Truly, (Truly), I say to you, before (Avraham) was, I am.” (v58).
“As he
passed by, he saw a man blind from birth.
And his disciples asked him, ‘Rabbi, who sinned, this man or his parent,
that he was born blind?’ Jesus answered,
‘It was not that this man sinned, or his parents, but that the works of God
might be made manifest in him.’” (v1-3).
“Truly,
(Truly), I say to you, he who does not enter the sheepfold by the door but
climbs in by another way, that man is a thief and a robber; but he who enters by the door is the shepherd
of the sheep.” (v1-2).
--
Why is
the substantially compassionate narrative regarding the adulterous woman only
told within the substantially militant Gospel of John?
Can
“following and proclaiming Jesus” essentially equate to following and
proclaiming the teachings of compassion that Jesus teaches? How does this correlation compare and
contrast to the example that Jesus provides and the examples that Christians
subsequently and contemporarily provide?
How
does Jesus’s proclamation within verse 58 compare with Sri Krishna’s
proclamation regarding all the kings, Arjuna, and Sri Krishna always existing
(referencing the Atman)?
How
benevolent is the “benevolent shepherd” when the shepherd is eating lambchops
for dinner?
--
Koran
Sura 27: An Naml
“Benignant,
Hearing God! These are the verses of the
Quran and the Book that makes manifest:
“A
guidance and (benevolent) news for the believers.
“Who
keep up prayer and pay the poor-rate, and they are sure of the Hereafter.
“Those
who believe not in the Hereafter, We make their deeds fair-seeming to them, but
they blindly wander on.” (v1-4).
Narrative
of Moshe, and David and Solomon are shared.
“And
Solomon was David’s heir, and he said: O
men, we have been taught the speech of birds, and we have been granted of all
things. Surely this is manifest grace.
“And
his hosts of the jinn and the men and the birds were gathered to Solomon, and
they were formed into groups.
“Until
when they came to the valley of the Naml, a Namlite said: O Naml, enter your houses, lest Solomon and
his hosts crush you, while they know not.
“So he
smiled, wondering at her word, and said:
My Lord, grant me that I may be grateful for Thy favour which Thou hast
bestowed on me and on my parents, and that I may do (benevolence) such as Thou
art pleased with, and admit me, by Thy mercy, among Thy righteous servants.
“And he
reviewed the birds, then said: How is it
I see not Hudhud, or is it that he is one of the absentees?
“I will
certainly punish him with a severe punishment, or kill him, or he shall bring
me a clear excuse.
“And he
tarried not long, then said: I have
compassed that which thou hast not compassed and I have come to thee from Saba
with sure information—
“I
found a woman ruling over them, and she has been given of everything and she
has a mighty throne.
“I
found her and her people adoring the sun instead of Allah, and the devil has
made their deeds fair-seeming to them and turned them from the way, so they go
not aright—” (v16-24).
“She
said: O chiefs, an honourable letter has
been delivered to me.
“It is
from Solomon, and it is in the name of Allah, the Beneficent, the Merciful,
“Proclaiming,
Exalt not yourselves against me and come to me in submission.”
“She
said: O chiefs, advise me respective my
affair; I never decide an affair until
you are in my presence.” (v29-32).
“She
said: Surely the kings, when they enter
a town, ruin it and make the noblest of its people to be low; and thus they do.
“And
surely I am going to send them a present, and to see what answer the messengers
bring back.
“So
when the envoy came to Solomon, he said:
Will you help me with wealth? But
what Allah has given me is better than that which (Allah) has given you. Nay, you are exultant because of your
present.” (v34-36).
“He
said: Alter her throne for her; we may see whether she follows the right way
or is of those who go not aright.”
(v41).
“And
that which she worshipped besides Allah prevented her; for she was of a disbelieving people.
“It was
said to her: Enter the palace. But when she saw it she deemed it to be a
great expanse of water, and prepared herself to meet the difficulty. He said:
Surely it is a palace made smooth with glass. She said:
My (Leader), surely I have wronged myself, and I submit with Solomon to
Allah, the Lord of the worlds.”
(v43-44).
The
narrative of Thamud is shared.
--
Can the
narrative within Naml be also understood as a narrative regarding Solomon’s
interaction with the Queen of Sheba (from Ethiopia), as described within the
Tanakh of Judaism? What may be some
implications of the confluence of these narratives (is there any condescending
intention that be extrapolated from the link between the Naml [as animals] and
the people of Sheba)?
Does
the letter from Solomon solicit submission to Solomon or to Allah (“coming to
Solomon in submission”)? Is such
ambiguous reference to Allah simply a factor of English translation or is there
intentionality within the Arabic language?
How
does Solomon’s response to the Queen of Sheba compare with _________, from the
Torah?
--
Blessings
upon the Prophets and Ancestors:
May Love,
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, Vaya Guru, 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, Black Elk, our Ancestors (Past and Present, Known
and Unknown), and the Indigenous of Tainoterranea, Asia, Europe, Mediterranea,
Africa, and the Universe. ૐ. אמן .
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
ૐ.
אמן .
Holy Scriptures Study, Week 3 Lech Lecha; 119.4.27;67;2o11
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
Shalom
(Hebrew). Namaste (Sanskrit). Samadhi (Thai/Pali). Pax (Latin). Salaam
(Arabic). Peace (English). Sat Nam (Punjabi). Solh (Persian). Kwey (Lakotah).
Amani (Swahili). Udo (Ibo). Barish (Turkish). Erieni (Greek). Pache (Italiano).
Paz (Espanol). Paix (Francais).
Fred
(Scandinavian). Frieden (Deutsch). Siochana (Irish). Mir (Russian). Amin
(Urdu). Heping (Mandarin). Heiwa (Japanese).
Pyeonghwa
(Korean). Ingatka (Tagolog). Wominjeka (Wurundjeri). Aloha (Hawai’ian). Peace
(Common Symbol). Peace (Common Sign). Peace (General American Sign Language).
Peace (American Braille).
Holy Scriptures Study, Week 3 Lech
Lecha; 119.4.27;67;2O11
Torah
Beresheit 12:1 – 17:27
“The LORD said to (Avram), ‘Go forth from your
native land and from your father’s house to the land that I will show you.
“I will make you a great nation,
“And I will bless you;
“I will make your name great,
“And you shall be a blessing.
“I will bless those who bless you
“And curse him that curses you;
“And all the families of the (Earth)
“Shall bless themselves by you.” (12:1 – 3)
“(Avram) went forth as the LORD had commanded him
and Lot went with him. (Avram) was
seventy-five years old when he left Haran.
(Avram) took his wife Sarai and his brother’s son Lot, and all the
wealth that thy had amassed, and the persons that they had acquired in Haran; and they set out for the land of
Canaan.” (12:4 – 5).
“The LORD appeared to (Avram) and said, ‘I will
assign this land to your offspring.’ And
he built an altar there to the LORD (Who) had appeared to him. From there he moved on to the hill country
east to Bethel and pitched his tent, with Bethel on the west and Ai on the
east; and he built there an altar to the
LORD and invoked the LORD by name. Then
(Avram) journeyed by stages toward the (Negev).” (12:7 – 9).
“There was a famine in the land, and (Avram) went
fown to Egypt to sojourn there, for the famine was severe in the land.” (12:10).
Avram solicits Sarai to claim to be his sister,
because of her beauty; Sarai is taken
into Paraoh’s palace, and Avram receives benefits.
“But the LORD afflicted (Paraoh) and his household
with mighty plagues on account of Sarai, the wife of (Avram).” (12:17).
Paraoh returns Sarai and banishes Avram.
Avram travels with riches and invokes name of Adonai
at previous altar.
“Lot, who went with (Avram), also had flocks and
herds and tents, so that the land could not support them staying together; for their possessions were so great that they
could not remain together.” (13:5 – 6).
“(Avram) said to Lot, ‘Let there be noe strife
between you and me, between my herdsmen and yours, for we are kinsmen. Is not the whole land before you? Let us separate: if you go north, I will go south; and if you go south, I will go north.’” (13:8 – 9).
Lot goes to the plains of Yordan, Eastward.
“I will make your offspring as the dust of the
earth, so that if one can count the dust of the earth, then your offspring too
can be counted.” (13:16).
4 kings wage war on 5 kings; Lot is abducted by 4 kings.
Avram rescues Lot and defeats the 4 kings.
Melchizedek blesses Avram; and Avraham refuses to take any spoils
Adonai further communicates blessing to Avram; and commands Avram to perform a sacrifice,
after Avram doubts.
“And (Adonai) said to (Avram), ‘Know well that your
offspring shall be strangers in a land not theirs, and they shall be enslaved
and oppressed four hundred years; but I
will execute judgment on the nation they shall serve, and in the end they shall
go free with great wealth.’” (15:13 –
14)
Sarai gives Avram her slave, Hagar, to bear him a
child.
Hagar conceives, and has contempt for Sarai; Sarai complains to Avram; Avram protests and proclaims absence of
power; Sarai abuses Hagar, and Hagar
flees.
An Angel appears to Hagar, and communicates a
blessing to Hagar.
“The angel of the LORD said to her further,
“ ‘Behold, you are with child
“ ‘And shall bear a son;
“ ‘You shall call him Ishmael,
“ ‘For the LORD has paid heed to your suffering
“ ‘He shall be a wild ass of a man;
“ ‘His hand against everyone,
“ ‘And everyone’s hand against him;
“ ‘He shall dwell alongside of all his
kinsmen.’” (16:11 – 12).
Adonai appears to Avram when he is 99 years old
“I am El Shaddai.
Walk in My ways and be blameless.
I will establish My covenant between Me and you, and I will make you
exceedingly numerous.’” (17:1 – 2).
“And you shall no longer be called (Avram), but your
name shall be (Avraham), for I make you the father of a multitude of
nations.” (17:5).
The covenant between Avraham and Adonai continues
through Avraham’s descendants.
“You shall circumcise the flesh of your foreskin,
and that shall be the sign of the covenant between Me and you.” (17:11)
“And God said to (Avraham), ‘As for your wife Sarai,
you shall not call her Sarai, but her name shall be Sarah.” (Beresheit 17:15).
Adonai promises to give Sarah a son; Avraham laughs in response
Adonai blesses Ishmael, although Yitzak receives the
covenant
Avraham circumcises himself, Ishamel and all the
males in his household.
--
Does
revelation 1st appear to Avraham’s far (Haran) because he is the 1st
to leave the family’s land? What is the
distinction of Haran’s message and Avraham’s message amidst Avraham’s
dissention from Haran?
Does
Avraham recite aloud “Hashem”? Does this
mean that it is OK? Does 1 who does this
become subject to the same trials of Avraham?
What is
significance, implication regarding specific location of land?
Does
Paraoh actually sleep with Sarai amidst an absence of such explicit denial
during the 2nd occasion? And
is there any cause/effect amidst the immediate birth of Yitzak, after the 2nd
occasion?
What
example is set by Avraham allowing his wife to be with Paraoh; why is he rewarded rather than punished for
such?
What is
the nature of Avram’s righteousness in his offer to Lot; and what is the nature of separation after
protecting Lot? How does this compare
with the treatment towards Sarai?
Can
Avram’s righteousness with Melchizedek be conducted without previous
riches? How does tradition of the
“Saddhu” compare with this; and what may
be the intersection of the 2?
Is
blessing to Hagar a sufficient consolation?
What is the nature of the blessing for Ishmael, and what are the
implications regarding his offspring?
How does this compare with additional blessings throughout the Torah
(particularly Yitzak, Yaakov, Esau, Yosef, and Yehudah)? How does this compare with teachings from the
Koran? With additional examples from
additional traditions?
How
does Avraham’s laughing compare with Sarah’s laughing?
--
Bhagavad Gita
Chapters 5 – 6
“O
Krishna, you have recommended both the path of selfless action and Sannyasa,
the path of renunciation of action. Tell
me definitely which is better.” (5:1).
“Both
renunciation of action and the selfless performance of action lead to the
supreme goal. But the path of action is
better than renunciation.” (5:2).
“Those
who have attained perfect renunciation are free from any sense of duality; they unaffected by likes and dislike, Arjuna,
and are free from the bondage of self-will.
“The
immature think that knowledge and action are different, but the wise see them
as the same. The person who is
established in one path will attain the rewards of both.
“The
goal of knowledge and the goal of service are the same; those who fail to see this are blind.” (5:3 – 5).
“Perfect
renunciation is difficult to attain without performing action. But the wise, following the path of selfless
service, quickly reach Brahman.” (5:6).
“Those
who follow the path of service, who have completely purified themselves and
conquered their senses and self will, see the Self in all creatures and are
untouched by any action they perform.”
(5:7)
“Those
who surrender to Brahman all selfish attachments are like the lead of a lotus
floating clean and dry in water. Sin
cannot touch them.
“Renouncing
their selfish attachments those who follow the path of service work with body
senses, and mind for the sake of self-purification.” (5:11).
“Those
whose consciousness is unified abandon all attachment to the results of action
and attain supreme Peace. But those
whose desires are fragmented, who are selfishly attached to the results of
their work are bound in everything they do.”
(5:12).
“Those
who possess this wisdom have equal regard for all. They see the same Self in a spiritual
aspirant and an outcaste, in an elephant, a cow, and a dog.
“Such
people have mastered life. With even
mind they rest in Brahman, (Who) is perfect and is everywhere the same.
“They
are not elated by (benevolent) fortune nor depressed by bad. With mind established in Brahman, they are
free from delusion.
“Not
dependent on any external support, they (Realise) the joy of spiritual
awareness. With consciousness unified
through meditation, they live in abiding joy.”
(5:18 – 21).
“Pleasures
conceived in the world of the senses have a beginning and an end and give birth
to misery, Arjuna. The wide do not look
for happiness in them.
“But
those who overcome the impulses of lust and anger which arise in the body are
made whole and live in joy.
“They
find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (Nirvana)
in Brahman. (5:22 – 24).
“Healed
of their sins and conflicts, working for the benefit of all beings, the holy
sages attain (Nirvana) in Brahman.
“Free
from anger and selfish desire, unified in mind, those who follow the path of
yoga and (Realise) the Self are established forever in that supreme
state.” (5:25 – 26).
“Closing
their eyes, steadying their breathing, and focusing their attention on the
centre of spiritual consciousness,
“the
wise master their senses, mind, and intellect through meditation. (Self-Realisation) is their only goal. Freed from selfish desire, fear and anger,
they live in freedom always.
“Knowing
(Me) as the friend of all creatures, the LORD of the Universe, the end of all
offerings and all spiritual disciplines, they attain eternal peace.” (5:27 – 29).
“It is
not those who lack energy or refrain from action, but those who work without
expectation of reward who attain the goal of meditation. Theirs is (True) renunciation.” (6:1)
Spiritual
awareness attained through selfless work;
stillness and Peace is the path for Yoga; Detachment lend to unitive state.
“Reshape
yourself through the power of your will;
never let yourself be degraded by self-will. The will is the only friends of the Self, and
the will is the only enemy of the Self.”
(6:5).
Mastery
is attained by those who are self-conquered.
Sri
Krishna provides directions for meditation.
The
benefits of meditation are described.
“When a
person responds to the joys and sorrows of others as if they were his own, he
has attained the highest state of spiritual union.” (6:32).
Arjuna
asks how stillness of meditation can be achieved.
“It is
(True) that the mind is restless and difficult to control. But it can be conquered, Arjuna, through
regular practise and detachment.” (6:35)
Arjuna
asks about failed spiritual aspiration;
Sri Krishna assures that all benevolent work results in ascension.
--
How
does the focus upon Sri Krishna compare with the focus upon Jesus? What is the nature of the “Universality” that
both teach?
How can
teaching of knowledge and action be evidenced within additional traditions,
particularly Buddhism, Judaism, Christianity, and Islam?
What is
the nature of the confluence of the blessing conferred upon Avraham and the
equanimity imparted upon Arjuna?
How
does the teaching for meditation compare with Avraham’s recitation of Hashem
and erection of an altar to Adonai?
What is
the nature of the symmetry within the apparent paradox of mastery and
self-conquering?
--
Brahma Gala Sutta 3
“There are, brethren, recluses and (Brahmins) who
hold the doctrine of an unconscious existence after death, and who maintain in
eight ways that the soul after death is unconscious. And how do they do so?” (3:1).
Descriptions of soul include: form/less and in/finite.
“Now of these, brethren, the Tathagata knows that
these speculations thus arrived at, thus insisted on, will have such and such a
result, such and such an effect on the future condition of those who trust in
them. That does he know, and he knows
also other things far beyond (far better than those speculations); and having that knowledge he is not puffed
up, and thus untarnished he has, in his own heart, (Realised) the way of escape
from the, has understood, as they (Really) are, the rising up and passing away
of sensations, their sweet taste their danger, how they cannot be relied on,
and not grasping after any of those things men are eager for, he, the Tathagata
is quite set free.
“These, brethren, are those other things, profound,
difficult to (Realise), hard to understand, tranquillising, sweet, not to be
grasped by mere logic, subtle, comprehensible only by the wise, which the
Tathagata, having himself (Realised) and seen face to face, hath set
forth; and it is concerning these that
they who would rightly (honour) the Tathagata in accordance with (Truth),
should speak.” (3:4).
Similar doctrine is described for: soul, upon death, having consciousness; annihilationists; with extension of awareness: opinion of annihilation after death,
annihilation after sensous plane, annihilation after Divine form, annihilation
after infinity of space, annihilation after infinity of consciousness,
annihilation after “absence of obstruction (“nothingness”), and annihilation
after plane beyond ideas.
5 distinctions exist for the doctrine of
happiness: indulgence of 5 senses; putting away sensations: 1st Jhana of joy and ease; suppressing reasoning and investigation: 2nd Jhana of serenity; transcendence of joy: 3rd Jhana of equanimity; putting away joy and pain: 4th Jhana of self-possession.
A summary of the Brahma Gala Sutta is provided,
regarding pontificators of: the
future; past; Eternalists;
Extentionists; Eel-Wrigglers; Fortuitous-Originists; existence after death; soul;
Annihilationists; and doctrine of
happiness.
“That opinion of theirs is based only on the
personal sensations, on the worry and writhing consequent thereon, of those
venerable recluses and (Brahmins), who know not, neither perceive, and are
subject to all kinds of craving.”
(3:44).
“Those opinions of theirs are therefore based upon
contact through the senses.
“That they should experience those sensations
without such contact, such a condition of things could not be.
2 (3:45, 58).
“They. All of them, receive those sensations through
continual contact in the spheres of touch. To them on account of the sensations
arises craving, on account of the craving arises the fuel, that is, the
necessary condition, the food, the basis, of future lives, from the fuel
results becoming, from the tendency to become arises rebirth, and from rebirth
comes death, and grief, lamentation, pain, sorrow, and despair. It is, brethren, when a brother understands,
as they (Really) are, the origin and the end, the attraction, the danger, and
the way of escape from the six (Realms) of contact, that he gets to know what
is above, beyond, them all.” (3:71).
“Ananda, you may remember this exposition as the Net
of Advantage, and as the Net of Truth, and as the Supreme Net, and as the Net
of Theories; remember it even as the
Glorious Victory in the day of battle.”
(3:74).
--
How
does the knowledge of the Tathagata compare with the blessing of Avraham and
equanimity in meditation and yoga taught to Arjuna?
What is
the nature of the revelations/proclamations made by annihilationists? How does the knowledge of the Tathagata
compare? What are respective Theologies
of additional traditions regarding the soul?
What is
the nature of the 4th Jhana, as it is distinguished from the 3rd
Jhana: is this simply being indifferent
to equanimity?
Is this
an appropriate summary of the Jhanas:
1.) Transcending senses;
2.) Transcending intellect;
3.) Transcending pain, pleasure;
4.) Indifference to transcendence?
How can
the Buddha experience Truth beyond the personal self (or perhaps even Self),
and how can this be communicated tangibly to additional personal selves?
Can the
opinion of others actually be extracted from the Buddha’s own opinion? How can pure Truth be communicated/imparted
without the experience/coinciding of Dukkha?
--
Gospels
Matthew 9 – 12
“And
getting into a boat he crossed over and came to his own city. And behold, they brought to him a paralytic,
lying on his bed; and when Jesus saw
their faith he said to the paralytic, ‘Take heart, my son; your sins are forgiven.’” (9:1 – 2).
“As
Jesus passed on from there, he saw a man called Matthew sitting at the tax
office; and he said to him, ‘Follow
me.’ And he rose and followed
him.’” (9:9).
“And as
he sat at table in the house, behold, many tax collectors and sinners came and
sat down with Jesus and his disciples.”
([9:9/10])
“But
when he heard it, he said, ‘Those who are well have no need of a physician, but
those who are sick. Go and learn what
this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but
sinners.’” (9:12 – 13).
Jesus
explains the abstinence of fasting.
Jesus
heals a woman with bloodflow; and the daughter
of a ruler, perceived as dead
Jesus
heals 2 blind men.
Jesus
heals a demoniac.
Jesus
heals additional diseases, infirmities; and teaches in the Synagogues.
“And he
called to him his twelve disciples and gave them authority over unclean
spirits, to cast them out, and to heal every disease and every infirmity. The names of the twelve apostles are
these: first, Simon, who is called
Peter, and Andrew his brother; James the
son of Zebedee, and John his brother;
Philip and Bartholomew; Thomas
and Matthew the tax collector; James the
son of Alphaeus, and Thaddeus; Simon the
Cananaean, and Judas Iscariot, who betrayed him.” (10:1 – 4).
“These
twelve Jesus sent out, charging them, ‘Go nowhere among the Gentiles, and enter
no town of the Samaritans, but go rather to the lost sheep of the house of
Israel. And preach as you go, saying,
‘The (Sovereignty) of (Heaven) is at hand.’
Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without
pay. Take no gold, nor silver, nor
copper in your belts, bog bag for your journey, nor two tunics, nor sandals,
nor a staff; for the labourer deserves
his food. And whatever town or village
you enter, find out who is worthy in it, and stay with him until you
depart. As you enter the house, salute
it. And if the house is worthy, let your
peace come upon it; but if it is not
worthy, let your peace return to you.’”
(10:5 – 13).
“Behold,
I send you out as sheep in the midst of wolves;
so be wise as serpents and innocent as doves.” (10:16).
“When
they deliver you up, do not be anxious how you are to speak or what you are to
say; for what you are to say will be
given to you in that hour; for it is not
you who speak, but the Spirit of your (Deus) speaking through you.” (10:19 – 20).
“Do not
think that I have come to bring peace on Earth;
I have not come to bring peace, but a sword.” (10:34).
“And
when Jesus had finished instructions his twelve disciples, he went on from
there to teach and preach in their cities.”
(11:1).
John
the Baptist sends disciples to inquire about Jesus.
“Go and
tell John what you hear and see: the
blind receive their sight and the lame walk, lepers are cleansed and the deaf
hear, and the dead are raised up, and the poor have (benevolent) news preached
to them. And blessed is he who takes no
offense at me.” (11:4 – 6).
Jesus
upbraids ungrateful cities.
“At
that time Jesus went through the grainfields on (Shabbat); his disciples were hungry, and they began to
pluck heads of grain and to eat.”
(12:1).
Jesus
heals a man during Shabbat.
Jesus
heals a demoniac.
Jesus
proclaims all people who obey the Will of Deus to be his brothers and sisters.
--
How
does the principle of equanimity intersect with Jesus eating with sinners and
tax collectors?
Amidst
Jesus’s explanation for the intended distinction of behaviour of Jesus’s
apostles during his temporal life, and after his temporal life (specifically
regarding fasting), is there the propensity of additional distinctions being
similarly brought in a similar manner (perhaps including celibacy and
additionally)? If so, what may be
considered “constant” teachings (such as love)?
What is
the nature of Jesus’s conferring of authority? How does this compare with that of Moshe? How does this compare with 1st
Dharma Talk of the Buddha? And
additional within Islam and Hinduism (perhaps also with Avram and Sarai, when
entering Egypt)?
What is
the nature of the serpent wisdom gleaned by the innocent dove?
--
Koran
Sura 3: Al Imran (The Family of
Amran)
“I,
Allah, am the best knower,
“Allah,
there is no (deity) but (Allah), the Ever-living, the Self-subsisting, by Whom
all subsist.
“(Allah)
has revealed to thee the Book with (Truth), verifying that which is before it,
and (Allah) revealed the Torah and the Gospel.
“Aforetime,
a guidance for the people, and (Allah) sent the Discrimination. Those who believe (not) in the message of
Allah—for them is a severe chastisement.
And Allah is Mighty, the Lord of retribution.
“Surely
nothing in the earth or in the heaven is hidden from Allah.
“(Allah)
(It) is Who shapes you in the wombs as (Allah) pleases. There is no (deity) but (Allah), the Mighty,
the Wise.” (3:1 – 6).
“(Allah)
(It) is Who has revealed the Book to thee;
some of its verses are decisive—they are the basis of the Book—and
others are allegorical.” (3:7).
“Those
who disbelieve, neither their wealth nor their children will avail them aught
against Allah. And they will be fuel for
fire.” (3:10).
Reference
is made to past battle with outnumbered forces.
“Fair-seeming
to men is made the love of desires, of women and sons and hoarded treasures of
gold and silver and well-bred horses and cattle and tilth. This is the provision of the life of this
world. And Allah—with (Allah) is the
(benevolent) goal of life.” (3:14).
“But if
they dispute with thee say: I submit
myself entirely to Allah and so does he who follows me…” (3:20).
“Say: Whether you hide what is in your hearts or manifest
it, Allah knows it. And (Allah) knows
whatever is in the heavens and whatever is in the earth. And Allah is Possessor of power over all
things.” (3:29).
The
legacy of Imran is described; Mary is
born; Zecharias has son, John.
The
birth of Jesus is proclaimed to Mary.
Jesus
proclaims his ministry; and the
disciples follow Jesus.
Allah
proclaims resurrection to Jesus.
“Whoever
then disputes with thee in this matter after the knowledge that has come to
thee, say: Come! Let us call our sons and your sons and our
women and your women and our people and your people, then let us be earnest in
prayer, and invoke the curse of Allah on the liars.” (3:61).
“(Avraham)
was not a Jew nor a Christian, but he was an upright man, Muslim;
and he was not one of the polytheists.”
(3:67)
Criticisms
are described regarding People of the Book.
“(Search)
they then (for) other than Allah’s religion?
And to (Allah) submits whoever is in the heavens and the earth,
willingly or unwillingly, and to (Allah) they will be returned.” (3:83).
“Certainly
the first house appointed for men is the one at Bakkah, blessed and a guidance
for the nations.
“In it
are clear signs: It is the Place of
(Avraham); and whoever enters it is
safe; and pilgrimage to the House is a
duty which men owe to Allah—whoever can find a way to it. And whoever disbelieves, surely Allah is
above the need of the worlds.” (3:96 –
97).
Guidance
is provided regarding relationships with people who reject Islam.
“O you
who believe, devour not usury, doubling and redoubling, and keep your duty to
Allah, that you may be successful.”
(3:130).
“Those
who spend in ease as well as in adversity and those who restrain their anger
and pardon men. And Allah loves the
doers of (benevolence) to others.”
(3:134).
Muhammad
is proclaimed as a messenger.
Reference
is made to victory in battle; as well as
cowardice amidst battles.
“And
think not of those who are killed in Allah’s way as dead. Nay, they are alive being provided sustenance
from their Lord,
“Rejoicing
in what Allah has given them out of (Allah’s) grace, and they rejoice for the
sake of those who, being left behind them, have not yet joined them, that they
have no fear, nor shall they grieve.”
(3:169 – 170).
“It is
the devil who frightens his friends, but fear them not, and fear Me, if you are
believers.” (3:175).
“You
will certainly be tried in your property and your persons. And you will certainly hear from those who
have been given the Book before you and from the idolaters much abuse. And if you are patient and keep your duty,
surely this is an affair of great resolution.”
(3:186).
“Think
not that those who exult in what they have done, and love to be praised for
what they have not done—think not them to be safe from the chastisement; and for them is a painful chastisement.” (3:188).
“Let
not control in the land, of those who disbelieve, deceive thee.
“A
brief enjoyment! Then their abode is
hell. And evil is the resting
place.” (3:196 – 197).
“O you
who believe, be steadfast and try to excel in steadfastness and guard the
frontiers. And keep you duty to Allah
that you may be successful.” (3:200).
--
What is
the dynamic and the implication of the opening of Sura Al Imran referencing
Allah in the 1st person and then transitioning into the 3rd
person?
What is
the significance/applicability of the distinction/priority of “decisive”
teachings and allegorical teachings? How
does this compare with additional Holy Scriptures?
How
does the “fair-seeming” teaching of verse 14 compare with the ascension through
the 4 Jhanas?
How
does the invitation in verse 61 compare with the Buddha’s discourse with his
contemporary challengers? How does this
compare with Avraham’s negotiation for Machpelah and additional invitations by
additional Prophets in additional traditions?
How does this compare with the proclamation: “I can match my righteousness with that of
anyone else in history; further, I can
match the righteousness of anyone in history with that of anyone else in
history.”?
What is
the nature of a Muslim, as distinguished from Christians and Jews, and applied
to Avraham after his life?
What is
the nature, purpose of the messages and trials that are practised and/or
experienced by believers, rejectors, Angels, and additionally?
How
does “guarding frontiers” compare with “guarding the door of the senses”?
--
Blessings
upon the Prophets and Ancestors:
May Love,
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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