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.
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ૐ.אמן
Holy
Scriptures Study, Week 14 Vaeira,
118.5.8
Torah
Shemot
6:2 – 9:35
Adonai
speaks to Moshe.
“I
appeared to (Avraham), (Yitzak), and (Yaakov) as El Shaddai, but I did not
reveal to them My Name (Hashem).” (v3)
“(Moshe),
I command you to assure the Israelites that I will free them from forced
(labour) in Egypt, and that I will liberate them with power and great
miracles. Tell them, I will adopt you as
My people, and Elohim will always be with you.
Know that I, Adonai will bring you out from under the Egyptian
slavery. I will bring you to the land
that I swore I would give to (Avraham), (Yitzak), and (Yaakov). I will give it to you as your own. I am Adonai” (v6-8)
“(Moshe)
told all of this to the Israelites, but because they were (demoralised) by hard
work, they refused to listen to him.” (v9)
“Then
(Moshe) spoke and said, ‘Now even the Israelites will not listen to me. How can I expect Pharaoh to listen to
me? Besides, I have a problem speaking
clearly.”
“Adonai
then spoke to both (Moshe) and Aaron.
(Adonai) told them what to say to Pharaoh, king of Egypt, demanding that
he let the Israelites leave Egypt.” (v12-13)
The
descendants of Israel (specifically through Reuven, Shimon, and Levi [in
detail]) are listed.
Adonai
commands Moshe to approach Pharaoh and Moshe communicates doubts again.
Adonai
describes Aaron as Moshe’s helping Prophet, and the impending responses from
Pharaoh.
Moshe
and Aaron perform the feat of turning the staff into a snake; Pharaoh’s magicians perform similar
feats; and Moshe and Aaron’s staff
swallows up the snakes of the magicians.
Moshe
and Aaron turn the Nile River into blood;
Pharaoh’s magicians do likewise and Pharaoh remains obstinate.
The
plague of the frogs emerges; Pharaoh’s
magicians do likewise; Pharaoh agrees to
let Israelites leave; the plague of the
frogs subsides, and Pharaoh hardens his heart, again.
The
plague of lice emerges; Pharaoh’s
magicians are unable to produce lice;
Pharaoh remains obstinate.
The
plague of wild beast emerges; Pharaoh
relents, Moshe negotiates, and Pharaoh agrees;
Pharaoh eventually changes his mind, again.
The
plague upon the cattle emerges; Pharaoh
remains obstinate.
The
plague of boils emerges; Pharaoh’s
Priests are afflicted, as well; Pharaoh
remains obstinate.
The
plague of hail emerges; Pharaoh pleads
with Moshe and Aaron; Moshe summons
Adonai to alleviate the hail; and
Pharaoh hardens his heart, again.
--
What
does the distinction of revelation to Moshe actually mean? What are the implications and significance of
this?
What
does the distinction of the tribes of Israel actually mean, as well? What are the implications and significance of
this, as well?
There
is the consideration of the esoteric existence of Israel and Egypt being the
quintessence of the spiritual aspirant (wrestling with Adonai), and the
coercive nature of the temporal realm (existing as Egypt); Moshe and Pharaoh; there is the consideration of this
interaction existing as the epitome of the delivery of the Israelites from
Egypt, from bondage into freedom; and
yet, it is other than a freedom of individual will, ego, and gratification, but
a freedom of worship, altruism, and gratitude;
amidst this, what legitimacy exists within the notion of Pharaoh and
Moshe existing as two sides of the same individual? And with the understanding of Israel being
freed to abide by the Will of Adonai, what is the legitimacy in equating the
term/concept of, “Israel,” with the term/concept of, “Islam”? Also, how do the teachings of the Bhagavad
Gita, regarding the fiercest battle existing as the battle of overcoming one’s
ego, compare with this esoteric interpretation of Israel being liberated from
the bondage of Egypt?
Why
do Pharaoh’s Priests attempt to mimic Moshe and Aaron’s debilitating feats
(particularly those of blood in the Nile, frogs, and lice) rather than
alleviating those plagues? And even
whilst continuing to experience the difficulties of these plagues, why does
Pharaoh seem to consider it successful that his Priests are able to duplicate
Moshe and Aaron’s debilitating feats, instead of commanding his Priests to
alleviate the plague and reinstate the land of Egypt?
What
is the contemporary version of Pharaoh?
What are the contemporary versions of Pharaoh’s Priests? What are the contemporary versions of the
plagues brought about by Adonai, through Moshe and Aaron? And what is the contemporary version of
Moshe? Are these considerations
synonymous with Caesar of Jesus, and the Brahmins of the Buddha? What may be considered the contemporary
versions of Jesus, the Buddha, the Rishis, and Muhammad?
Is
there any metaphysical significance within the different plagues that afflict
the Egyptians? And amidst this
consideration, what are the implications specifically pertaining to Pharaoh’s
Priests, and the direct interaction and competition between Moshe and Aaron
against Pharaoh’s Priests? And what is
the significance amidst the Priests’ eventual pleading for Pharaoh to release
the Israelites?
--
Bhagavad
Gita
Chapter
14
Sri
Krishna describes the womb of Brahman as Prakriti, wherein the seed is
placed; resulting in the creation of all
phenomenon
3
gunas bind the immortal Self to the body:
sattva, rajas, and tamas
Sattva: pure, luminous, freedom from sorrow; binds with attachment to happiness and wisdom
Rajas: passion from selfish desire and
attachment; binds Self to compulsive
action
Tamas: derived from ignorance, deludes creatures
through heedless, indolence, and sleep
Sattva
predominates when rajas and tamas are transformed; rajas prevails when sattva is weak and tamas
overcome; tamas prevails when rajas and
sattva are dormant
Through
sattva, wisdom shines; through rajas,
there is selfishness, greed, and drive through restlessness and desire; through tamas, there is darkness,
slothfulness, confusion, infatuation
There
are difference consequences for each guna
Sri
Krishna teaches Arjuna to progress beyond all the gunas; victory is achieved through indifference to
gunas; equanimity amidst pleasure and
pain, friend and foe
--
Bhagavad Gita
Chapter 14
“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 fear of death.” (v1-2).
“My womb is prakriti; in that I place the seed. Thus all created things are born.
“Everything born, Arjuna,
comes from the womb of prakriti, and I am the seed-giving (Creator).” (v3-4).
“It is the three gunas
born of prakriti—sattva, rajas, and tamas—that bind the immortal Self to the
body.” (v5).
“Sattva binds us to
happiness; rajas binds us to
action. Tamas, distorting our
understanding, binds us to delusion.”
(v9).
“The fruit of
(benevolent) deeds is pure and sattvic.
The fruit of rajas is suffering.
The fruit of tamas is ignorance and insensitivity.” (v16).
“From sattva comes
understanding; from rajas, greed. But the outcome of tamas is confusion,
infatuation, and ignorance.” (v17).
“The wise see clearly
that all action is the work of the gunas.
Knowing that which is above the gunas, they enter into union with (Me).
“Going beyond the three
gunas which form the body, they leave behind the cycle of birth and death,
decrepitude and sorrow, and attain to immortality.” (v19-20).
“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).
“By serving (Me) with
steadfast love, a man or woman goes beyond the gunas. Such a one is fit for union with
Brahman. For I am the support of
Brahman, the eternal, the unchanging, the deathless, the everlasting (Dharma),
the source of all joy.” (v26).
--
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
Kevaddha
Sutta
The
Buddha stays at Nalanda in Pavarika’s mango grove.
Kevaddha,
a young householder, approaches the Buddha.
Kevaddha
repeatedly solicits the Buddha to perform a miracle to impress the people to
become increasingly devoted to the Buddha.
The
Buddha describes 3 wonders: mystic
wonder, wonder of manifestation, and wonder of education.
Mystic
wonder includes: becoming multiform and
returning to singularity; visibility and
invisibility; traversing through matter; flying;
touching the celestial bodies;
and additionally.
The
Buddha describes a believer’s witnessing of such a wonder and proclaiming this
to others; and the recipient of that
proclamation explaining such a wonder being derived from a charm.
“Well,
Kevaddha! It is because I perceive
danger in the practise of mystic wonders, that I loathe, and abhor, and am
ashamed thereof.” (v5)
Wonder
of manifestation includes: controlling
the thoughts of others.
The
Buddha describes a believer’s witnessing of such a wonder and proclaiming this
to others; and the recipient of that
proclamation explaining such a wonder being derived from a charm.
The
Buddha similarly abhors the practise of such a wonder.
Wonder
of education includes the standard doctrine of the Buddha: preaching of a Buddha; awakening of the hearer; self-training in act, speech, thought; minor mere morality; confidence of heart; simplicity of life; emancipation from 5 Hindrances; joy and Peace; 4 Jhanas;
and the 4 Noble Truths.
4
elements are described as: Earth, water,
fire, air.
The
Buddha tells story of spiritual aspirant asking where 4 elements cease to
exist; deities are unable to solve the
question, and refer spiritual aspirant to the Buddha; the Buddha describes that all 4 elements
cease within the intellect of Arahatship.
--
Kevaddha’s
solicitation for the Buddha to perform a miracle seems very similar to the
contemporaries of Jesus soliciting him to perform a miracle to prove
himself. What are some comparisons and
contrasts amidst these 2 different scenarios, and how do the respective
responses of the Buddha and Jesus compare and contrast? How do these 2 examples also compare with the
signs that Adonai provides to Moshe, within this week’s Torah Parshah (Shemot),
and additionally?
Within
the Buddha’s story of the searching of the spiritual aspirant, there is a
substantially derogatory reference to Brahman;
however, the English translation of the Pali Text Society utilises the
specific term, “Brahma,” signifying the “Creation” characteristic of Brahman. Is this actually what is included within the
original Pali text? Is such,
effectively, sarchastic vitriol actually placed against the lesser aspect of
Brahma or is this actually intended towards Brahman? What are the implications of such intrinsic
criticism amidst the proclaimed superiority of the Buddha? Is this simply an attempt to supplant the
Buddha over Brahman? Is there any
egotism within this narrative?
Within
the Kevaddha Sutta, there is the description of the 4 elements; these are the same 4 elements that are
described within the 7th chapter of the Bhagavad Gita (which also
includes the additional 4: akasha, mind,
intellect, and ego). Is there any
additional element that exists beyond these 4 (and additional 4)? What are the implications of the additional
elements from the Bhagavad Gita (mind, intellect, and ego) being the manner in
which the Buddha describes the dissolution of the initial 4 (Earth, water,
fire, and air, presuming that akasha [space] is similar to air)?
--
Gospels
Matthew
27 – 28
Jesus
is taken to Pilate
Judas
repents, returns the silver coins, and commits suicide
Pilate
interrogates Jesus and has difficulty finding fault; Pilate abides by his Pesach custom and offers
to the public to release Jesus or Barabbas, a murder; the crowd demands the release of Barabbas,
and condemns Jesus to crucifixion;
Pilate washes his hands before the crowd and sends Jesus to be
crucified; the soldiers mock Jesus; Simon of Cyrene carries Jesus’ cross, and
Jesus is crucified next to 2 robbers
Jesus
cries to God and yields his spirit
Joseph
of Aramathea takes Jesus’ body and places it within the burial cave
The
Pharisees solicit Pilate to send guards to watch over Jesus’ tomb
Mary
Magdalene and “the other Mary” visit Jesus’ tomb
An
Earthquake emerges and an Angel of God removes the rock from the tomb
The
guards fall unconscious, and the Angel tells the women that Jesus is gone from
the tomb and to tell this to his disciples
Jesus
meets the women and instructs the women to tell his disciples to meet him in
Galilee
Jesus
meets with his disciples, proclaims the trinity of God, Jesus, and the Holy
Spirit, and commands the proselytisation of all nations
--
Gospels
Matthew 27 – 28
“When morning came, all
the chief priests and the elders of the people took counsel against Jesus to
put him to death; and they bound him and
led him away and delivered him to Pilate the governor.” (v1-2).
“When Judas, his
betrayer, saw that he was condemned, he repented and brought back the thirty
pieces of silver to the chief priests and the elders, saying, ‘I have sinned in
betraying innocent blood.’ They said,
‘What is that to us? See to it
yourself.’ And throwing down the pieces
of silver in the temple, he departed;
and he went and hanged himself.”
(v1-5).
“Now Jesus stood before
the governor; and the governor asked
him, ‘Are you the King of the Jews?’
Jesus said, ‘You have said so.’
But when he was accused by the chief priests and elders, he made no
answer. Then Pilate said to him, ‘Do you
not hear how many things they testify against you?’ But he gave him no answer, not even to a
single charge; so that the governor
wondered greatly.” (v11-14).
“Besides, while he was
sitting on the judgment seat, his wife sent word to him, ‘Have nothing to do
with that righteous man, for I have suffered much over him today in a
dream.’” (v19).
Pilate offers to release
Jesus, and the crowds (prompted by the religious leaders) demand the release of
Barabas, the murderer.
“So when Pilate saw that
he was gaining nothing, but rather that a riot was beginning, he took water and
washed his hands before the crowd, saying, ‘I am innocent of this man’s
blood; see to it yourselves.’ And all the people answered, ‘His blood be on
us and on our children!’ Then he
released for them Barabbas, and having scourged Jesus, delivered him to be
crucified.” (v24-26).
“As they went out, they
came upon a man of Cyrene, Simon by name;
this man they compelled to carry his cross.” (v32).
“And those who passed by
derided him, wagging, their heads and saying, ‘You who would destroy the temple
and build it three days, save yourself!
If you are the Son of God, come down from the cross.’ So also the chief priests, with the scribes
and elders, mocked him, saying, ‘He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we
will believe in him. He trusts in
God; let God deliver him now, if (Deus)
desires him; for he said, ‘I am the Son
of God.’ And the robbers who were
crucified with him also reviled him in the same way.” (v39-44).
“Now from the sixth hour
there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a
loud voice, ‘Eli, Eli, lama sabach tani?’
that is, ‘My God, My God, why hast thou forsaken me?’” (v45-46).
“And Jesus cried again
with a loud voice and yielded up his spirit.”
(v50).
“There were also many
women there, looking on from afar, who had followed Jesus from Galilee,
ministering to him; among whom were Mary
Magdalene, and Mary mother of James and Joseph, and the mother of the sons of
Zebedee.” (v55-56)
“When it was evening,
there came a rich man from Arimathea, named Joseph, who also was a disciple of
Jesus. He went to Pilate and asked for
the body of Jesus. Then Pilate ordered
it to be given to him. And Joseph took
the body, and wrapped it in a clean linen shroud, and laid it in his own new
tomb, which he had hewn in the rock; and
he rolled a great stone to the door of the tomb, and departed.” (v57-60).
Guards are sent to secure
Jesus’s body.
“Now after (Shabbat),
toward the dawn of the first day of the week, Mary Magdalene and the other Mary
went to see the sepulchre.” (v1).
An angel visits Jesus’s
tomb, instills fear within the guards, and reassures the women.
The women see Jesus on
the return home.
“Now the eleven disciples
went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped
him; but some doubted. And Jesus came and said to them, ‘All
authority in heaven and on earth has been given to me. Go therefore and make disciples of all
nations, baptizing them in the name of (Deus) and of the Son and of the Holy
Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of
the age.’” (v16-20).
--
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 27 – 28
What Universal
characteristics exist within the example of Judas? And what intrinsic, Universal characteristics
of redemption similarly exist within each individual? How might a personal experience, similar to
that of Judas, be reconciled within an increasingly mutual Peaceful,
compassionate, and amicable manner?
Within Chapter 27, there
is the description of Jesus maintain 2 distinct methodologies in responding to
his prosecutors: defiant speech, and
silence; elsewhere, Jesus teaches that
the Holy Spirit arrives to, and sufficiently and extemporaneously guides, those
who are prosecuted in living the righteousness that Jesus teaches; how might this be understood within the
context of Samadhi, and maintaining a heightened concentration that lends
itself to such revelation of Truth? And
how does that coincide with another of Jesus’s teachings regarding the
maintenance of increased righteousness compare to one’s oppressors? How does this extemporaneousness compare with
Avraham’s explanation to Yitzak that Adonai will provide the sacrifice as the 2
arrive at the sacrificial location? And
what is the nature of the confluence of this spontaneity with the
extemporaneousness within certain artforms, particularly those practised within
communities that are historically and traditionally oppressed, including the
musical forms of Jazz and Hip hop and the descendants of African slaves? In addition to defiance and silence, what may
be some additional, appropriate response to such prosecution; might this include: disruption of the proceedings; discourse that
is assertive and unresponsive to the questions posed; direct explanation of an individual’s
actions; undeterred proclamations of
one’s beliefs; detached prayer,
meditation, chanting; and/or
additionally? What are some benefits and
detriments of each; how are some
approaches favourable to others, and what are the circumstances of such
favourability?
What is the nature of the
connexion between Jesus’s righteousness and the challenging dream that Pilate’s
wife experiences? What is the psychical,
telepathic connexion that may be evidenced through this description? And what is the nature of the connexion
between what Pilate’s wife dreams, and her perception of how this influences
her actuality?
Why does Simon of Cyrene
carry Jesus’s cross; what does this
teach about the “saving” characteristic within Simon of Cyrene?
What experience of
suffering/angst is being expressed through the cynical admonishment of the
people towards Jesus? And what
responsibility does Jesus have in causing such cynicism? And within such cynical admonishment, what
element of genuineness exists within the commands for Jesus to save himself
(and to believe within the power of redemption and to overcome the severest
animosity that exists within one’s self)?
And in what manner might individuals (and even Christians)
contemporarily hold and proclaim such cynical admonishment towards others,
substantially so the target of such admonishment may actually alleviate the
cynicism? What applicability does Socrates’s
teaching have (paraphrasing): “Sometimes
we build walls, rather than to keep people out, but to see who is willing to
alleviate the walls.”?
Within Chapter 27, there
is the description of the “6th” hour of the AM; understanding that an “hour” is simply an
unit of estimation of the duration of a full rotation of the Earth amidst its
axis (a day of 24 hours), there is the consideration of additional means to
measure the respective and aggregate processes throughout the Universe; for example, it may be considered that 70
heartbeats per minute is a little above the desired average; however, for the sake of simplicity, it may
be further considered that this generally equates to 4,000 heartbeats per hour
and 100,000 heartbeats per day; so,
another way of communicating the coinciding processes and cycles of the
Universe is to say an event previously occurs 8,000 heartbeats after the rising
of the Sun; is there any legitimacy
within such a description and distinction?
What lessons are to be
appropriately drawn from the description of the final moments of Jesus on the
cross before “yielding his spirit”? How
does the description within the Gospel according to Matthew compare with
description within the Gospel according to Mark, the Gospel according to Luke,
and the Gospel according to John?
Verse 56 describes 2
Marys, in addition to Jesus’s mor; and
Verses 56 – 57 describe 2 Josephs, in addition to Jesus’s far; why are there so many Marys and Josephs
within the Gospels?
Does the example of
Joseph the Arimathean pose a comparatively popular compromise amongst
spiritual/religious/Prophetic aspirants:
a materially wealth man, who has standing and connexions within the
convention that is being admonished by Prophetic leadership, yet who is also
“down” for the cause and accepted by the spiritual/religious/Prophetic
community, and who, accordingly, provides the burial for the leadership that is
martyred by the admonished convention?
Within the closing of the
Gospel according to Matthew, what does Jesus actually mean by “all authority in
Heaven and Earth,” whilst continuing to recognise the authority of Deus? Is there a Realm other than Heaven and Earth
of which Deus maintains exclusive authority?
And if otherwise, what exactly is the nature of Deus?
Also, what does Jesus
mean by, “make disciples of all nations,” “baptise,” and, “teach”? Is this appropriately understood at “surface
level,” or are there deeper instructions to be gleaned from this statement? How does one love another as one’s one self,
whilst striving to effectively subordinate another in the manner that one is
specifically accustomed (and without expecting the other to similarly attempt
to effectively subordinate one’s own self)?
--
Koran
Sura
15 Al Hijr (The Rock)
“Often
those who disbelieve wish that they were Muslims.
“Leave
them to eat and enjoy themselves, and let false hope beguile them, for they
will soon know.” (v2-3)
Disbelievers
solicit the Prophet to summon Angels to prove proclamations.
“And
there never came a messenger to them but they mocked him.” (v11)
“And
the (Earth)- We have spread it out and
made in it firm mountains and caused to grow in it of every suitable thing.
“And
We have made in it means of subsistence for you and for him for whom you
provide not.
“And
there is not a thing but with Us as the treasures of it, and We send it not
down but in a known measure.” (v19-21)
Man
is made from clay.
“And
the jinn, We created before of intensely hot fire.” (v27)
Allah
creates man and the Angels bow; Iblis
refuses; Allah banishes Iblis with
respite; Iblis curses humanity by making
evil fair-seeming.
Avraham
is informed of the birth of his son.
The
Angels communicate the fate of Sodom and Gomorrah, and Lot.
The
townspeople attempt to accost the Angels;
the Angels demolish the town.
“And
We created not the (Heavens) and the (Earth) and what is between them but with
(Truth). And the Hour is surely coming,
so turn away with kindly forgiveness.”
(v85)
--
Where
can the narratives of some of the additional Prophets, referenced within the
Koran (such as Shuaib, Salih, Hud, and additionally) be found?
Do
verses 19 – 21 imply that believers are insufficient in attending to the needs
of the materially impoverished? What are
the implications of this passage?
What
is the intrinsic nature of the jinn, and what is the nature of the connexion
and interaction of jinn with humans?
What are contemporary experiences with jinn? Are there increased negative suspicions
regarding the behaviour and abilities of jinn?
--
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.
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