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 .
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