שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.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 13 Shemot,
118.5.1
Torah
Shemot
1:1 – 6:1
The
progression of Israel’s descendants is described.
A
new Pharaoh emerges in Egypt who abstains from recognizing Yosef and Israel.
Pharaoh
is enraged at strength of Israelites and imposes harsh burdens upon Israelites.
Pharaoh
condemns all new born Hebrew sons.
Moshe
is born within the tribe of Levi amongst Israelites.
Moshe’s
mor sends baby Moshe on the Nile River;
he is rescued by Pharaoh’s daughter, Moshe’s mor becomes his wet nurse.
Moshe
kills an Egyptian who previously kills an Israelite.
Moshe
flees to Midian.
Moshe
marries Yitro’s daughter, Tzipporah; the
couple’s son, Gershom, is born.
Adonai
appears to Moshe within the burning bush near Sinai.
Adonai
promises the land of the Canaanites, Perizzites, Hittites, Amorites, Hivites,
and Jebusites to Israelites.
Adonai
makes self-proclamation of being: “Ehyeh
Asher Ehyeh” (“I Am That I Am”).
Adonai
commands Moshe to approach Israelites and Egyptians.
Adonai
describes future hardness of Pharaoh’s heart and punishment upon Egyptians.
Adonai
provides Moshe with the 3 signs of the staff into a snake, the leprous hand,
and the Nile water into blood.
Moshe
cites speech impediment and pleads for someone else to take responsibility.
Adonai
identifies Aaron as Moshe’s helper.
Moshe
leaves Midian to return to Egypt.
Moshe
is punished for lack of circumcision; he
and his house are circumcised.
Moshe
and Aaron are reunited, and both approach the Israelites.
Moshe
and Aaron approach Pharaoh.
Pharaoh
responds by increasing the harsh burdens upon the Israelites.
The
Israelites complain to Moshe; Moshe
pleads to Adonai; Adonai reassures
Moshe.
--
Within
the previous Torah Parshah, Israel communicates a curse specifically on Reuven,
Shimon, and Levi; so why are Moshe and
Aaron born within the tribe of Levi?
Amidst
the description of Pharaoh’s hardness of heart, and intentionality of Adonai,
does Pharaoh actually have “free will”?
Does anyone?
Which
is the “best” brother-brother story in the Torah, and/or the “best”
brother-brother reunion in the Torah? J
--
Bhagavad
Gita
Chapter
13
The
body is the field, the knower of the body is the knower of the field; Brahman is the Knower of the fields of all
The
field consists of: 5 sense perceptions,
5 elements, 5 sense organs, 3 components of mind (manas, buddhi, ahamkara), and
undifferentiated energy from which previously described characteristics are
evolved
Within
field arise desire and aversion, pleasure and pain, body, intelligence, and
will
True
knowledge is free from pride and deceit;
is gentle, forgiving, upright, pure, devoted, internally strong,
self-controlled; even-minded through
fortune and adversity; delighted with
solitude
Sri
Krishna describes the Self as the True end of Wisdom
Sri
Krishna describes Brahman as beyond being and nonbeing; It exists within all beings
The
subtlety of Brahman is beyond comprehension;
It is indivisible, yet appears divided within separate creatures
It
is the creator, the preserver, and the destroyer
It
dwells in every heart and exists beyond darkness
Prakriti
is without beginning; and is the agent, cause, and effect of every action; and the phenomenon from which the gunas are
derived
Purusha
rests in Prakriti; experiences pleasure
and pain; witnesses play of gunas born
of Prakriti
Attachment
to gunas leads a person towards benevolence or transgression
The
supreme Purusha within the body is the highest Self (witness, approver,
supporter, enjoyer)
Some
realise Self through meditation, wisdom, and/or selfless service; and/or hearing and following an illumined
teacher
True
vision sees Brahman the same in all creatures
Actions
are performed by Prakriti, whilst Self remains unmoved
Witnessing
variety of Creation rooted in, and growing out of, unity of Brahman, provides
fulfillment in Brahman
--
Bhagavad Gita
Chapter 13
“The body is called a
field, Arjuna; he who knows it is called
the Knower of the field. This is the
knowledge of those who know.
“I am the Knower of the
field in everyone, Arjuna. Knowledge of
the field and its Knower is (True) knowledge.”
(v1-2).
“Listen and I will
explain the nature of the field and how change takes place within it. I will also describe the Knower of the field
and his power.” (v3).
“The field, Arjuna, is
made up of the following: the five areas
of sense perception; the five
elements; the five sense organs and the
five organs of action; the three
components of the mind: manas, buddhi,
and ahamkara; and the undifferentiated
energy from which all these evolved.”
(v5).
“In this field arise
desire and aversion, pleasure and pain, the body, intelligence, and will.” (v6).
“Those who know (Truly)
are free from pride and deceit. They are
gentle, forgiving, upriht, and pure, devoted to their spiritual teacher, filled
with inner strength, and self-controlled.
“Detached from sense
objects and self-will, they have learned the painful lesson of separate birth
and suffering, old age, disease, and death.”
(v7-8).
“Free from selfish
attachment, they do not get compulsively entangled even in home and
family. They are even-minded through
(benevolent) fortune and bad.
“Their devotion to (Me)
is undivided. Enjoying solitude and not
following the crowd, they (search only for Me).
“This is (True)
knowledge, to (search for) the Self as the (True) end of wisdom always. To (search for) anything else is
ignorance.” (v9-11).
“I will tell you of the
wisdom that leads to immortality: the
beginningless Brahman, (Which) can be called neither being nor nonbeing.
“It dwells in all, in
every hand and foot and head, in every mouth and eye and ear in the universe.
“Without senses (Itself),
(It) shines through the functioning of the senses. Completely independent, (It) supports all
things. Beyond the gunas, (It) enjoys
their play.
“It is both near and far,
both within and without every creature;
(It) moves and is unmoving.
“In (Its) subtlety (It)
is beyond comprehension. It is
indivisible, yet appears divided in separate creatures. Know it to be the creator, the preserver, and
the destroyer.
“Dwelling in every heart,
(It) is beyond darkness. It is called
the light of lights, the object and goal of knowledge, and knowledge
itself.” (v12-17).
“Know that prakriti and
Purusha are both without beginning, and that from prakriti come the gunas and
all that changes.
“Prakriti is the agent,
cause, and effect of every action, but it is Purusha that seems to experience
pleasure and pain.” (v19-20).
“Purusha, resting in
prakriti, witnesses the play of the gunas born of prakriti. But attachment to the gunas leads a person to
be born for (benevolence) or evil.
“Within the body the
supreme Purusha is called the witness, approver, supporter, enjoyer, the
supreme Lord, the highest Self.
“Whoever (Realises) the
(True) nature of Purusha, prakriti, and the gunas, whatever path he or she may
follow, is not born separate again.”
(21-23).
“Some (Realise) the Self
within them through the practice of meditation, some by the path of wisdom, and
others by selfless service.
“Others may not know
these paths; but hearing and following
the instructions of an illumined teacher, they too go beyond death.” (v24-25).
“Whatever exists, Arjuna,
animate or inanimate, is born through the union of the field and its
Knower.” (v26).
“He alone sees (Truly)
who sees the Lord the same in every creature, who sees the Deathless in the
hearts of all that die.
“Seeing the same Lord
everywhere, he does not harm himself or others.
Thus he attains the supreme goal.”
(v27-28).
“They alone see (Truly)
who see that all actions are performed by prakriti, while the Self remains
unmoved.
“When they see the
variety of creation rooted in that unity and growing out of it, they attain
fulfilment in Brahman.” (v29-30).
“This supreme Self is
without a beginning, undifferentiated, deathless. Though it dwells in the body, Arjuna, it
neither acts nor is touched by action.
“As akasha pervades the
cosmos but remains unstained, the Self can never be tainted though it dwells in
every creature. (v31-32).
“As the sun lights up the
world, the Self dwelling in the field is the source of all light in the field.
“Those who, with the eye
of wisdom, distinguish the field from its Knower and the way to freedom from
the bondage of prakriti, attain the supreme goal.” (v33-34).
--
Discussion
Questions From Chapters 13 – 14
What
is the premise and the principle of “nonduality,” and “being” and
“nonbeing”? Is the concept of “nonbeing”
predicated upon the perception of “being,” and therefore provided as the
antithetical or the eventual consequence of “being” or “life;” does “nonbeing” simply mean “dead” or
“non-existent”? When proclaiming the
“non-existence” of a phenomenon, such a proclamation, in and of itself,
necessarily establishes the existence of that very phenomenon, at least in an
abstract, conceptual, imaginary, or delusional manner; it is tantamount to writing a contract to
forget something and referring to that contract in order to remember what to
forget. Amidst the notion of “being” and
“nonbeing,” how can the concept of that which transcends this duality be
effectively perceived and communicated in a proficiently tangible manner? What is the direct, intrinsic, and esoteric
connexion between “nonduality” and the teachings, within the Bhagavad Gita (and
also seemingly within Buddhism and additionally) regarding equanimity and
maintaining indifference to pleasure and pain?
How can these teachings of indifference be compared to the hardened
“street codes” of pimps and gangsters that profess similar doctrines? How does the selfishness of pimps and
gangsters on the streets compare with the selfishness of ordained Monks in a
Monastery?
How
does the “subtlety of Brahman” compare with the Taoist principle of the pious
nature of water? Does such pliability
equate with submission to others, and necessarily solicit a de-masculinisation
within men? How should an ordinary,
“householder” man appreciate and practise this principle of subtlety and the
nature of water, without being ridiculed and abused by others?
“Indivisibility
amidst the separation of creatures” seems like a very powerful awakening; what are some further penetrating
considerations regarding the metaphysics of this concept?
The
reference to, “creator,” “preserver,” and “destroyer,” seems exceedingly exact
to the “trinity” within Hinduism of, respectively, “Brahma,” “Vishnu,” and
“Shiva.” Is this what is actually
meant? And if so, how does this fit
within the context of the explanation of Sri Krishna being an iteration, avatar
of Vishnu? Is this doctrine of the
ultimate “Oneness” of the “trinity” an authoritative, traditional
interpretation, belief, and doctrine?
How is this explained and/or evidenced within the Rig Veda and
additional Hindu Holy Scriptures? And,
on another note, there seems to be an interesting similarity between the
Sanskrit term, “Shiva,” and the Hebrew term, “shiva.”
Meditation,
wisdom, selfless service, devotion, renunciation of results are often described
within the Bhagavad Gita as distinct paths;
there seems to be an absence of a combined practice of a multiple of
these paths. Are these paths mutually
exclusive or intrinsically connected?
What are some appropriate balances of such combinations? And, is there any deficiency in exclusively
concentrating upon or practising one path?
Later
descriptions of the respective behaviours of sattva, rajas, and tamas seem to
communicate a significant similarity between sattva and tamas, within what may
be perceived as a linear (or circular) spectrum of sattva, rajas, and
tamas. How does a spiritual aspirant
ensure that the spiritual aspirant is progressing beyond the gunas and abstains
from practising a “tamasic microcosm” of the Ultimate Reality of the
Universe? And, is there any
susceptibility of Hinduism, and perhaps any religious tradition, effectively
being a microcosm of the aggregate experience of humanity and the further
reaching infinity throughout the Universe (particularly considering the
familial and ethnic-based caste system within Hinduism and the existence of a
wider spectrum of skin colour (both lighter and darker) than exists within the
finite parameters of the Indus civilisation?
--
Discussion Questions From
Chapters 13 – 14
Are the referenced “5
senses” actually: sight, sound, smell,
taste, and touch? What is the relevance
of the commonly referenced “6th sense,” involving premonition and
perception beyond the senses? What
consideration may be provided regarding a “7th sense” (perhaps
existing amidst the ascension of the Jhanas, described by the Buddha), whereby
there is an absence of duality (including pain and pleasure), and a further
understanding of the “Ultimate Truth” that is precluded from being described
within tangible terms, and that may even “hinder” an individual’s experience of
tangibilities (amidst the additional 6 senses) within this temporal Realm?
What exactly are the 5
elements, if beyond the standard consideration of fire, air, water, and
Earth/dust? Can the intrinsic
potentiality of “seeds” be considered as a distinct element? How do the perceivably distinct phenomena of
energy and consciousness (the “Now”) factor within this, as well as within the
notions of the manas, buddhi, ahamkara, and undifferentiated energy?
When describing the Self
of Brahman, what is the significance of specifically include each limb, and the
3 basic openings of the head? What is
appropriately understood from the absence of the “nose” being specifically
described?
What is the nature of the
connexion (and perhaps confluence) between the described nature of the Self of
Brahman, and the commands for action, righteousness, Samadhi, and compassion
that a spiritual aspirant is to practise?
How does the description
of the Self of Brahman, and the “light of lights,” compare with Jesus’s
teaching regarding one’s righteousness being a light to shine unto others, and
even with the belief within the “Spirit of God”?
How does the experience
of equanimity to pleasure and pain intersect with the subsequent description of
the existence of benevolence and “evil”?
Amidst the Hindu
definition of “Reality,” there is the consideration that “Western civilisation”
historically utilises the term, “Reality” to actually reference what Hinduism
seems to refer to as “actuality,” and that, ironically, all that which “Western
civilisation” considers to be “Real” (that which can be evidenced through the
senses), is actually “unreal” (is an illusion within Maya, because all such
phenomena is impermanent and exists within a continual process of change); amidst that consideration, what may be some
appropriate ways of perceiving the notion (and action) of “Realisation” and
“Realising”? Is it possible to “Realise”
something within this temporal “Realm”?
How do English translations of the Bhagavad Gita, Digha Nikaya, and
additional Holy Scriptures appropriately (and perhaps inadvertently, or
inaccurately) utilise the term, “Real”?
Is the notion of “Realising the Self within one’s self” an appropriate
utilisation of this term?
What is the nature in
which the infinite Self can be bound within the body through the gunas? What is the nature of that phenomenon of the
bond? How can an awareness of that bond
enhance the manner in which one improves the experience of the bond within
others, as well as within one’s own personal self?
--
Digha
Nikaya
Subha
Sutta
Venerable
Ananda rests at Sevatthi in the Geta Wood in Anatha Pindika’s pleasuance after
the Buddha passes.
Brahmin
Subha asks whether Venerable Ananda’s sickness dissipates.
Venerable
Ananda visits Subha’s house during the next day.
Subha
asks Ananda about the Buddha’s doctrine.
“Three
are the bodies of doctrine, O Brahm(i)n, which the Exalted One was wont to
praise; to which he used to incite the
folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right
conduct, the so noble body of doctrine regarding self-concentration, the so
noble body of doctrine regarding intelligence.” (v6)
Subha
asks about the doctrine of right conduct (Sila).
Ananda
describes the standard teaching of the arrival a Buddha, the conversion of a
householder, and the mere moralities.
Subha
asks about the doctrine of self-concentration (Samadhi).
Ananda
provides the standard teaching of guarding the door of the senses, mindfulness
and self-possession, simplicity, emancipation of heart from 5 Hindrances, the
resulting joy and Peace, and the 4 Jhanas.
Subha
asks about the doctrine of intellect (Panna).
Ananda
provides the standard teaching of Nasa-dassana, excelling concentration, mental
images, and the understanding of the 4 Noble Truths and the 8-Fold Path.
Subha
celebrates the teaching, and joins the Buddha, the Dharma, and the Sangha.
--
Within
this Sutta there is the description of Venerable Ananda’s sickness, and within
additional Suttas, there is the description of the Buddha similarly
experiencing physical challenges.
Indeed, there is the narrative of the Buddha’s actual physical passing
from this temporal realm through a physical malady after eating some
inappropriate meal. What is the nature
of the physical existence of a Tathagatha, and amidst such a proficient
existence, how do such physical maladies emerge? Further, what is the consequential
relationship between the Tathagatha and the physician who prescribes a
remedy? How do those implications exist
today between comparatively Secular doctors prescribing remedies for religious
leaders? What is the appropriate balance
of pain and Faith, and health and compromise?
And that brings an interesting consideration regarding the Bhagavad
Gita’s teaching regarding indifference to pain and pleasure. Is this an increasing equanimity that may
exist within the abstract and progressively reaches the point of absoluteness
at the juncture with death?
--
Gospels
Matthew
25 – 26
Jesus
teaches the parable of the 10 maidens, with lamps, waiting to see the
bridegroom
Jesus
teaches the parable of the master providing talents (5, 2, 1, respectively) to
3 servants
Jesus
proclaims greeting from Heaven: “I was
hungry and you fed me,” and additionally, and the contrary
Jesus
prophesies his own crucifixion amidst Pesach
Woman
pours ointment on Jesus’ head; his
disciples rebuke her, and Jesus proclaims her virtue in doing such
Judas
Iscariot arranges betrayal of Jesus for 30 silver coins
Jesus
tells disciples to go to house and arrange for Pesach dinner
During
dinner, Jesus prophesies one of his disciples betraying him
Jesus
breaks bread and proclaims it as his body;
drinks wine and proclaims it as his blood, providing forgiveness for
sins
Jesus
and his disciples walk to Mount of Olives, and he prophesies each falling away
from him; Peter denies, and Jesus
prophesies Peter’s denial of Jesus 3 times before the cock crows
Jesus
prays to God for alleviation of crucifixion;
his disciples fall asleep whilst on guard
Judas
identifies Jesus to the authorities with a kiss; his disciples cut off ear of one of the
authority’s slaves; Jesus rebukes
violence and heals the slave; Jesus
proclaims that all adversity must occur to fulfill the prophesy
Jesus
is taken away; Caiaphas, the High
Priest, interrogates Jesus about being the Moshiach; Jesus is indignant; Caiphas condemns Jesus to death; bystanders ask Peter about his allegiance,
and Peter denies his affiliation with Jesus 3 times before the cock crows, and
he cries
--
Gospels
Matthew 25 – 26
Jesus tells the parable
of the 10 maidens waiting for the marriage feast.
Jesus tells the parable
of the servants respectively entrusted with 5, 2, and 1 talents.
“When the Son of man
comes in his glory, and all the angels with him, then he will sit on his
glorious throne. Before him will be
gathered all the nations, and he will separate them one from another as a
shepherd separates the sheep from the goats, and he will place the sheep at his
right hand, but he goats at the left.
Then the (king) will say to those at his right hand, ‘Come, O blessed of
my (Deus), inherit the kingdom prepared for you from the foundation; for I was hungry and you gave me food, I was
thirsty and you gave me drink, I was a stranger and you welcomed me, I was
naked an you clothed me, I was sick and you visited me, I was in prison and you
came to me.” (v31-36).
“And the (king) will
answer them, ‘Truly, I say to you, as you did it to one of the least of these
my brethren, you did it to me.’” (v40).
“Then he will answer
them, ‘Truly, I say to you, as you did it not to one of the last of these, you
did it not to me.’” (v45).
“When Jesus had finished
all these sayings, he said to his disciples, ‘You know that after two dyas the
Passover is coming, and the Son of man will be delivered up to be
crucified.” (v1-2).
“Now when Jesus was at
Bethany in the house of Simon the leper, a woman came up to him with an
alabaster flask of very expensive ointment, and she poured it on his head, as
he sat at table.” (v6-7).
“Then one of the twelve,
who was called Judas Iscariot, went to the chief priests and said, ‘What will
you give me if I deliver him to you?’”
(v14-15).
“Go into the city to a
certain one, and say to him, ‘The Teacher says, My time is at hand; I will keep the Passover at your house with
my disciples.’” (v19).
Jesus foretells his
disciple’s betrayal.
“Now as they were eating,
Jesus took bread, and blessed, and broke it, and gave it to the disciples and
said, ‘Take, eat; this is my body.’ And he took a cup, and when he had given
thanks he gave it to them, saying, ‘Drink of it, all of you; for this is my blood of the covenant, which
is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this
fruit of the vine until that day when I drink it new with you in my (Deus’s
Sovereignty).’” (v26-29).
“Jesus said to him,
‘Truly, I say to you, this very night, before the cock crows, you will deny me
three times.’” (v34).
“Then Jesus went with
them to a place called Gethsemane, and he said to his disciples, ‘Sit here,
while I go yonder and pray.’” (v36).
Jesus prays whilst his
disciples fall asleep; Judas arrives
with the party to arrest Jesus.
“Then Jesus said to him,
‘Put your sword back into its place; for
all who take the sword will perish by the sword. Do you think that I cannot appeal to my
(Deus), and (Deus) will at one send me more than twelve legions of angels? But how then should the scriptures be
fulfilled, that it must be so?’”
(v52-54).
Jesus is taken to the
High Priest, Caiaphas.
Peter denies Jesus on 3
occasions.
“And Peter remembered the
saying of Jesus, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” (v75).
--
Discussion
Questions From Chapters 25 – 28
Within
the parable, it seems as though the master is being compared to God (or
perhaps, within a traditional Christian interpretation, Jesus) and that the
criticism of the servant with 1 talent is being admonished. However, within the parable, the master seems
to admit that he (the master) is a deceitful and transgressive individual, and
this confirms the initial criticism and fear that the servant
communicates. And yet, the servant is
still admonished because of his response to the unrighteous master. So, first of all, the master seems to be an
inaccurate depiction of the righteousness and ultimate authority of God (at
least in a traditionally perceived manner);
the master is harmful. And also,
the parable seems to espouse the temporal pursuits of making money (talents)
and accumulating material wealth; and
that seems to contradict actual, direct teachings that Jesus otherwise
provides: for his disciples to forsake
the temporal pursuits of this life for the sake of reaching Heaven. It may be understood that every parable and
metaphor is intrinsically limited in communicating a full and accurate
depiction of the incomprehensive realm of Heaven and God, however, this parable
seems rather contradictory. How does
this compare with the metaphor of the rich man, Heaven, the camel, and the eye
of the needle?
What
are the implications regarding Simon of Cyrene carrying the cross of Jesus,
particularly amidst Jesus’ teaching of each person carrying each person’s own
respective cross?
What
is the exact doctrine that Jesus proclaims as his own that is to be
proselytised to all the nations, and what is the prescribed methodology of this
proselytisation (particularly amidst Jesus’ emphatic teachings regarding love
for one’s neighbour as one’s self, and love for one’s enemy, in addition to his
proclamation that he has “other sheep” of whom his disciples are unaware?
--
Discussion Questions From
Chapters 24 – 26
Do Jesus’s foretelling
teachings exhibit a susceptibility of a self-fulfilling prophesy? What is an appropriate balance between being
severely altruistic and maintaining a proficient livelihood amidst necessary
allegiances with people who exist within the building tumult that Jesus
describes? Do these teachings encourage
followers to search for (and perhaps, provoke) persecution; and if so, does this connote the provocation
of suffering within those who commit such persecution? Is there any additional means through which
the “Peacemakers” may be able to amicably manifest “Heaven on Earth”?
Is there any tangible,
appropriate intersection between Jesus’s “sheep from another fold” and the
“Gospel being told throughout the Earth”?
What exactly is the “Gospel” that Jesus references: is this exclusively Jesus’s teachings, or can
this be perceived simply as the Universal Gospel of Truth and love, as it is
respectively understood and taught within additional religious traditions and
communities?
What is the nature of
Jesus’s fulfilment of prophesy amidst such fulfilment being predicated upon the
further fulfilment of additional prophesy that is similar to the initial
prophesy?
What is the nature of
Jesus’s “ownership” of angels? How does
this compare and contrast with the belief that every individual has
angels? How does this compare/contrast,
and what is the confluence, with the belief of all phenomena, beings, and
angels ultimately belonging to Deus?
What harm does the
servant with only 1 talent (who hides the talent) cause, when his master admits
being an individual who transgress and behaves unrighteously? How applicable is a parable that is
predicated upon making money? And what
fallacy exists within the master (thus emphasising the imperfectness of parables)
in that the master initially provides the talents according to the respective
skills of each servant, yet the 1 talent servant behaves in a manner that the
master presumably abstains from perceiving?
Why does Jesus refer to
himself as, “King,” and then immediately subordinates himself to the
Sovereignty of Deus? What is the nature
of the distinction and the duality there?
Does Jesus’s description of the experience of Heaven connote certain
division and segregation within Heaven;
does this include the existence of numerous personal kingdoms within
such a belief of Heaven? And if so, what
is the nature of diplomacy and cooperation amongst such kingdoms, and how might
this be appropriately understood within different religious and additional,
traditional communities? What may be
some additional beliefs regarding an “Ultimately Reality” that exists beyond
such tangibilities?
Amidst Jesus’s teaching
of righteousness, does he find increasing favour with the individuals who are
tending to, or existing as, the hungry, thirsty, strangers, naked, sick,
imprisoned, and additionally?
How are the metaphysics
and teachings of Jesus’s bread and wine to be appropriately understood? How does this compare with similar
metaphysical teachings within the Upanishads of Hinduism, as well as
respectively within the Torah of Judaism and the Koran of Islam?
--
Koran
Sura
13 Al Ra’d (The Thunder)
Sura
14 Ibrahim (Avraham)
Allah
creates the Heavens, Earth, rivers, mountains, fruits, and additional
vegetation.
Disbelievers
doubt the teaching of the Prophet.
Allah
knows the wombs of women.
“Alike
to (Allah) among you is he who conceals the word and he who speaks openly, and
he who hides himself by night and who goes forth by day.
“For
him are angels guarding the consequences of his deeds, before him and behind
him, who guard him by Allah’s command.
Surely Allah changes not the condition of a people, until they change
their own condition. And when Allah
intends evil to a people, there is no averting it, and besides (Allah) they
have no protector.” (v10-11)
“And
whoever is in the heavens and the earth makes obeisance to Allah only,
willingly and unwillingly, and their shadows, too, at morn and eve.” (v15)
Doers
of good are greeted with, “Peace,” in Heaven.
Mischief-makers
receive consequences.
Allah
is the best of planners.
“And
We sent no messenger but with the language of his people, so that he might
explain to them clearly. Then Allah
leaves in error whom (Allah) pleases and (Allah) guides whom (Allah)
pleases. And (Allah) is the Mighty, the
Wise.” (v4)
The
narrative of Moshe is referenced.
There
is the description of boiling water in Hell.
The
devil proclaims independence from deeds of followers.
There
is the parable of the good word as a good tree.
Prayer
and charity are commanded.
Avraham
makes a supplication to Allah.
“And
think not Allah to be heedless of what the unjust do. (Allah) only respites them to a day when the
eyes will stare in terror.”
--
How
does the Koran’s admonishment of doubters and those who question the word of
the Prophet (presumably, Muhammad, Peace Be Upon Him) compare with the
tradition of questioning within the Talmud and Judaism? How does this compare with the proclamation
of the infallibility of the Bishop of Rome, within Catholicism, as well as the
Protestantism of Martin Luther? And how
does this compare with the intellectual rigour and challenging practised by,
and solicited by, the Buddha? Is it
possible to understand without questioning?
How else is the dissonance of contradiction reconciled?
Within
verse 10 of Sura 13, there is the description of people being required to
change people’s respective conditions before Allah changes the respective
conditions of people. How does this
compare/contrast with the Buddha’s teaching regarding Dependent Origination? And how does this exist amidst the notion of
the Omnipotence of Allah? Are individual
free will and omnipotence necessarily (even by the mere abstraction) mutually
exclusive?
Within
Sura Al Ra’d, there are repeated descriptions of the tangible bounties of
Heaven; and throughout the Koran, there
are the corresponding teachings that the sensual pleasures of this temporal
realm are simply a challenge for being righteous, charitable, benevolent, and
pious. However, the “carrot” of the
bounties of Heaven seem to cater to the sensual inclinations of people: to save and wait for something better. Amidst this sensual appeal, how is the
tendency to “save up and expend” within this lifetime avoided, so that people
can continually maintain a balanced lifestyle and modest material ambitions
(amidst “saving up” for Heaven, how do we abstain from becoming susceptible to
the “sensual promises” of Heaven, and subsequently, amidst such susceptibility
to the senses, actually indulge within this temporal realm?)? How does the Buddha’s, and the Bhagavad
Gita’s, teaching regarding equanimity and indifference to pleasure and pain
factor into this teaching within the Koran?
Is it possible to actually sustain life without intrinsically, and
eventually directly, indulging in such duality?
Is procreation possible without some element of lust? What is an appropriate balance amidst all of
these sensual experiences?
How
does the parable of the good word and the good tree compare with Jesus’ parable
of the god tree bearing the good fruit?
Within
Sura Ibrahim, there is the description of the unjust eventually being
punished. How does this intersect with
the consideration of an unjust act being the exact manifestation of an
experience of injustice (that the individual committing the transgression already
experiences hellish circumstances of suffering and transgression which exactly
precipitate the transgression)? What
about the babies who are conceived and/or born into such circumstances? Is innocence simply an illusion, and again,
how is appropriate balance maintained?
--
May Love, Peace, And Blessings Of
The Highest Authority We Respectively Recognise, Known By Many Names, Including
God, El Shaddai, Eloheinu, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma,
Karma, Tao, Gud, Dieu, Deus, Dios, Dominus, Jah, Jehovah, Allah, Ahura Mazda,
Vaya Guru, The Divine, Infinity, Logic, Wakan Tanka, 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, Martin Luther, Gandhi, Bob Marley, The Respective
Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa, The Earth,
Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.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
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).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(American Sign).Peace(American Braille).
Om. Amen.
No comments:
Post a Comment