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 15 Bo, 118.5.15
Torah
Shemot
10:1 – 13:16
Adonai
commands Moshe to approach Pharaoh again.
Moshe
and Aaron warn Pharaoh of the plague of locusts.
“Pharaoh’s
officials said to him, ‘How long will you allow the Israelites to be a problem
to us? Let the Israelites go and allow
them to worship Adonai. Don’t you see
that Egypt is being ruined?’ (v7)
Pharaoh
agrees to let the Israelites go, but then refuses to allow the children to
leave as well.
Moshe
raises his hands to bring the locusts.
Pharaoh
pleads; Moshe implores Adonai; and Adonai removes the locusts.
Adonai
brings the plague of darkness.
Pharaoh
permits Israelites to leave, without cattle;
Moshe refuses.
“Pharaoh
shouted at (Moshe), ‘Leave my presence!
Don’t dare show your face to me again.
The moment you appear before me, you will die!’
“Moshe
replied, ‘Just as you say. I will never
see your face again.’”
Adonai
describes the approaching death of the Egyptian first born.
Adonai
proclaims Nisan as the first month of the year.
Adonai
proclaims the sacrifice of Pesach, and the blood on the doorposts.
“The
blood on the doorposts will be a sign where you are staying. I will see the blood and pass over that
home. There will be no deadly plague
among the Hebrews when I punish Egypt.” (v13)
Adonai
commands the festival of matzah.
Moshe
gathers together the Israelite families.
The
first born in Egypt are killed.
Moshe
tells the Israelites to flee Egypt.
“The
Hebrews took their unleavened dough, which had not had time to rise. They wrapped the bread bowls of unleavened
dough with robes and carried them on their shoulders.” (v34)
The
Egyptians give the Israelites gold, silver, and clothing.
600,000
Israelites leave Egypt after 430 years.
Pesach
sacrificed prohibited from uncircumcised foreigners.
“Adonai
spoke to (Moshe): ‘Dedicate to Me every
first-born among the Israelites. Both
man and beast are Mine.’” (1)
“On
that day, you must explain to your children, ‘It is because of what Adonai did
for me when I left Egypt.’” (v8)
“These
words shall be a sign on your arm and a reminder in the center of your
head. Adonai’s teaching will then be in
your mouth: that it was with a show of
strength that (Adonai) brought you out of Egypt.” (v9)
--
Is
there any legitimacy within the notion of Moshe and Pharaoh being the same
individual, within an esoteric manner:
the metaphysical journey of Israel progressing from the enslavement of
one’s selfishness and past transgressions, embodied by Egypt, and performing
Teshuvah, embodied within the liberation from Egypt, into learning and adhering
to the Will of Adonai, encapsulated within the journey through the
Wilderness? How does Moshe’s doubts in
himself (and intrinsically within Adonai) compare with Pharaoh’s hardness of
heart? Is there legitimacy within the
notion of each individual containing a certain Prophetic element of Moshe and a
certain tyrannical element of Pharaoh?
What
is the intrinsic function of the locusts?
Do the locusts exclusively exist to prove a point to Pharaoh and the
Egyptians, and when that point is proven, the locusts are exterminated? Are the locusts simply a manifestation of
Pharaoh’s karma? Are we each simply the
manifestation of each other’s own respective karma?
How
do we each reconcile the apparent mutual exclusivity of free will and
omnipotence? Which one is the illusion?
--
Bhagavad
Gita
Chapter
15
The
shvattha tree is described, with its branches and its taproot and s compared to
Holy Scriptures, wherein people may evidence, however, there is an absence of a
person who knows its source.
Gunas
nourish the ashvattha tree, limbs spread above and below, sense objects grow on
limbs as buds, and roots bind it to action.
Sri
Krishna commands to cut down the tree through detachment.
Wise
progress beyond duality of pleasure and pain.
Eternal
part of Brahman, the Self, assumes powers of action, perception, and mind of
prakriti; acts through gunas.
Wise,
following Yoga, see Self within.
The
Self exists within the life breath of all creatures.
The
Self provides power to remember and understand, and can remove such.
All
Holy Scriptures lead to Brahman.
There
are 2 orders of beings: perishable,
separate creatures and the changeless spirit.
The
Self exists beyond the changeless and the changing.
True
sight sees the Self.
--
Bhagavad Gita
Chapter 15
“Sages speak of the
immutable ashvattha tree, with its taproot above and its branches below. On this tree grow the scriptures; seeing their source, one knows their essence.
“Nourished by the gunas,
the limbs of this tree spread above and below.
Sense objects grow on the limbs as buds;
the roots hanging down bind us to action in this world.
“The (True) form of this
tree—its essence, beginning, and end—is not perceived on this earth. Cut down this strong-rooted tree with the
sharp axe of detachment;
“then find the path which
does not come back again. Seek That, the
First Cause, from which the universe came long ago.” (v1-4).
“Not deluded by pride,
free from selfish attachment and selfish desire, beyond the duality of pleasure
and pain, ever aware of the Self, the wise go forward to that eternal goal.
“Neither the sun nor the
moon nor fire can add to that light.
This is (My) supreme abode, and those who enter there do not return to
separate existence.” (v5-6).
“The deluded do not see
the Self when (It) leaves the body or when (It) dwells within it. They do not see the Self enjoying sense
objects or acting through the gunas. But
they who have the eye of wisdom see.”
(v10).
“Those who strive
resolutely on the path of yoga see the Self within. The thoughtless, who strive imperfectly, do
not.
“With a drop of (My)
energy I enter the earth and support all creatures. Through the moon, the vessel of life-giving
fluid, I nourish all plants.
“I enter breathing
creatures and dwell within as the life-giving breath. I am the fire in the stomach which digests
all food.” (v13-14).
“Entering into every
heart, I give the power to remember and understand; it is I again who take that power away. All the scriptures lead to (Me); I am their author and their wisdom.” (v15).
“In this world there are
two orders of being: the perishable,
separate creature and the changeless spirit.
“But beyond these there
is another, the supreme Self, the eternal Lord, who enters into the entire
cosmos and supports it from within.
“I am that supreme Self,
praised by the scriptures as beyond the changing and the changeless.
“Those who see in (Me)
that supreme Self see (Truly). They have
found the source of all wisdom, Arjuna, and they worship (Me) with all their
heart.” (16-19).
--
Discussion
Questions From Chapters 15 – 16
The
principle of progressing beyond duality is again communicated within Chapter
15. Is this the same as
“nonduality”? How the different
references/teachings, regarding progressing beyond pleasure and pain, compare
with each other; where are some
additional examples of this?
What
is the distinction between Brahman, Sri Krishna, and the Self? Is the Self, as described within this
chapter, essentially Atman? How can
English translations overcome the “Lord” syndrome and appropriate interpret and
utilise the Name of God? Can the concept
of God be accurately communicated, in a transgendered (neutral, beyond gender)
manner, within a language that relies upon the intrinsic and fundamental
masculinity and femininity within every noun within that language?
“All
Holy Scriptures lead to Me” seems to reinforce the practise of amalgamating the
Dharma of Hinduism. Does this mean,
particularly considering skin complexion and the prevalence of the Hindu caste
system specifically predicated upon a limited spectrum of these complexions,
that the tradition of Hinduism is effectively a microcosm of the Universe, and
intrinsically prone to the inaccuracies of being such a microcosm?
How
do the concepts and teachings of Atman, Gunas, Prakriti, Purusha, Senses, and
additionally, compare and interact with the “Western” concepts of the ego, free
will, senses, the soul, spirit, and additionally?
Amidst
the proclamation of anything being “evil,” it seems rather critical to identify
behaviour as “evil,” rather than people as “evil;” because people are continually changing and
maintain the propensity to become righteous.
“Evil” behaviour remains the same.
The
consideration of “abusing the Self within” one’s own body and the body of
others is interesting. What is an
example of this? And amidst the belief
in the omnipotence of Brahman, how can anything contradict the Will of Brahman?
--
Discussion Questions From
Chapters 15 – 16
How does the “ashvattha
tree” compare with the “etz hayim” (the “Tree of Life”) within Judaism? How do both compare with the Bodhi tree,
within Buddhism? And how does each
compare with Jesus’s fig tree (both the one that tricks him, and the one that
reveals the signs), as well as Jesus’s parables regarding the mustard seed
bush, and the seeds sown in fertile soil?
How do each of these compare with the “Tree of Knowledge” of Adam and
Chavah, within the Torah? And how do
these compare with respective lessons regarding trees and plants within the
Koran? How do each of these compare with
the cedar and acacia trees that are referenced within the Torah (including
amidst the building of Noach’s Ark and Moshe’s Ark), and the kusha grass that
is spared within the Buddha’s quintessential sacrifice? What are the intrinsic characteristics of
healing and generosity that exist within plants? How do each of these teachings compare with
the description of “the giving tree,” and, “the secret lives of plants”?
What exists within the
nature of the Self that propels It to want to experience the senses within the
body of an individual self? Amidst the
consideration of the Self being an “extension,” “manifestation,” or other “phenomenon”
of Brahman, what purpose exists within the connexion between the Self and the
self; and what guidance is the self to
appropriate glean from this purpose?
Amidst the cognitive
process of an individual, there is the consideration of how such cognitive
processes are influenced within the individual:
previous teachings from parents, family, and teachers; previous experiences with friends and
family; previous studies from historic
Prophets, authors, and thinkers;
previous thoughts and meditations;
and additionally; amidst this consideration,
what legitimacy exists within the phenomenon of telepathy? How might the thoughts, words, and actions of
others simultaneously influence the cognitive process of an individual, and
vice versa? Amidst the expansive
possibilities within the phenomenon of telepathy, how can an individual
appropriately discern the actual source of an influence or idea: whether it is from a family member, a friend,
or a perceived adversary imitating such, or an enigmatic sentient alien? How does the revelation of Truth, and the
experience of the Self, factor within this cognitive process? What are some beneficial methods/practises
that an individual can utilise to enhance an individual’s concentration upon
this Truth and Self, whilst also being able to reconcile immediate, tangible
circumstances within an individual’s ordinary life?
How does Sri Krishna’s
description of existence within the breath of creatures compare with the
similar description within the beginning of the Torah? How does this compare with lessons regarding
breathing within the Upanishads? And
what does this teach regarding the significance of breath? What is the applicability of these teachings
to fish and additional beings and life that exist without breath? Does this have any relevance to the fish
during the flood during the period of Noach, and/or the miracles of the fish
that Jesus performs (in feeding others, in filling people’s nets, and in
providing Peter with a coin to pay taxes)?
Amidst the confluence of
the 2 considerations: “All scriptures
lead to Me,” and the historic adage, “All roads lead to Rome,” what legitimacy
exists within the proclamation: “All
paths lead to Nirvana”?
Within the first clause
of Verse 19, there is the statement:
“Those who see in (Me) that supreme Self…”; the speaker communicates an identity that the
speaker seems to presume that others may perceive as other than the supreme
Self; amidst any accuracy of this
observation, is this to be understood as a communication from Brahman, or part
of the nature of the existence of Sri Krishna as a conduit of Brahman, or as
Sri Krishna as a distinct entity, or within another manner?
How do the adjectives and
characteristics, within the opening of Chapter 16, compare with personal
characteristics described elsewhere within the Bhagavad Gita? What are some characteristics that are
explicitly communicated, in a similar manner, within the respective Holy
Scriptures of additional religious traditions?
What are some implicit characteristics, within the respective narratives
and examples of Prophets, that are similarly championed within additional
religious traditions? And what are
adjectives and personal characteristics that are similarly, and respectively,
admonished within the Bhagavad Gita and within additional religious traditions?
How are the teachings, of
equanimity and “seeing the Self in all,” reconciled with the description of the
“demonic”?
Ultimately, what is the
difference between “selflessness” and “self-destruction”? What exists within the irony of “self-indulgence”
and “self-destruction”? And what is an
appropriate balance amongst the respective selves of others?
--
Digha
Nikaya
Lohikka
Sutta
“Thus
have I heard. The Exalted One, when once
passing on a tour through the Kosala districts with a great multitude of the
members of the Order, with about five hundred Bhikshus, arrived at Salavatika
(a village surrounded by a row of Sala trees).”
(v1)
Lohikka
resides near where the Buddha rests.
“Now
at that time Lohikka the (Brahmin) was thinking of harbouring the following
wicked view: ‘Suppose that a Samana or a
(Brahmina) have reached up to some good state (of mind), then he should tell no
one else about it. For what can one man
do for another? To tell others would be
like the man who, having broken through an old bond, should entangle himself in
a new one. Like that I say, is this
(desire to declare to others); it is a
form of lust. For what can one man do
for another?’” (v2)
Lohikka
sends Bhesika, the barber, to summon the Buddha.
“The
(T)ruth, lovely in its origin, lovely in its progress, lovely in its
consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its
fullness, and in all its purity. And
good is it to pay visits to Arahats like that.”
(v3)
Bhesika
tells the Buddha of Lohikka’s intention.
Lohikka
feeds the Buddha and the Sangha.
The
Buddha questions Lohikka on his intentions.
“‘Now
what think you, Lohikka? Are you not
established at Salavatika?’
“
‘Yes, that is so, Gotama.’”
“
‘Then suppose, Lohikka, one were to speak thus:
Let him alone enjoy all the revenue and all the produce of Salavatika,
allowing nothing to anybody else! Would
the utterer of that speech be a danger-maker as touching the men who live in
dependence upon you, or not?’” (v9-10)
The
Buddha extends comparison to King Pasenadi, the steward of the land granted to
Lohikka.
The
Buddha communicates the dangers of the “hoarding of wisdom.”
“and
when one’s heart is established in enmity, that is unsound doctrine.” (v15)
The
Buddha describes 3 types of teachers who are blameworthy:
1.) a teacher teaches a doctrine that the teacher
has yet to attain, and is ignored by students.
2.) a teacher teaches a doctrine that the teacher
has yet to attain, and students continue to listen to the teacher.
“You
are like a man who, neglecting his own field, should take thought to weed out
his neighbour’s field.” (v17)
3.) a teacher teaches a doctrine that the teacher
does attain, yet is ignored by students (having yet to learn how to teach).
The
Buddha provide the standard doctrine of the appearance of a Tathagata; conversion of a householder; minor moralities; confidence;
guarding the door of the sense;
simplicity; Emancipation of the 5
Hindrances; joy and Peace; 4 Jhanas;
insight; 4 Noble Truths; destruction of intoxicants; attainment of Arahatship.
Lohikka
proclaims the doctrine of the Buddha.
--
The
postulation of Lohikka provides an interesting consideration: amidst the attainment of genuine equanimity,
and perhaps the understanding that all of an individual’s actions are the
exact, involuntary, and inevitable manifestation of Karma (and the Will of
God; Brahman), and being genuinely
indifferent to pain and pleasure, what effectively prevents a person from
behaving in a manner that is transgressive towards others? What compels a spiritual aspirant to be
compassionate, to alleviate Dukkha within others, to perform Tikkun Olam, and
improve the wellbeing of others? Amidst
a spiritual aspirants striving for Nirvana, is absolute equanimity even
attainable? And conversely, amidst the
mere perception, and understanding of the concept, of Nirvana, does such an
understanding necessarily mean that the individual maintaining the understanding
already experiences Nirvana in some manner?
And amidst that experience, can that individual, with certain
concentration, necessary be “transcended” form pain and pleasure? Is this experience both fleeting and
constant; and if, and when, it is less
prevalent, what assumes its place within an individual’s experience? Is this similar to the teaching of the
respective dominance of 1 of the 3 gunas (of sattva, rajas, or tamas) over the
other 2?
Amidst
the attainment of Enlightenment, why does the Buddha eat, or need to eat? Is he attached, in some manner, to life,
and/or to teaching the Dharma? What is
the distinction between Enlightenment and Nirvana, and amidst any distinction,
does the Buddha intrinsically require some development before attaining
Nirvana? even it is merely by the Buddha’s
own individual will to continue to exist within the temporal realm and teach
the Dharma, this seems to connote some insufficiency within his temporal
existence at that juncture.
Within
the initial question that the Buddha poses to Lohikka, there is an interesting
symmetry and immediacy, between the secrecy of spiritual wisdom and the
hoarding of material produce; what are
some implications regarding the authority that Lohikka experiences and the
precariousness of his interest in “hoarding” his spiritual wisdom?
Amidst
the Buddhist notion of Dependent Origination, and the opening chapter of the
Dhammapada that teaches a spiritual aspirant to proclaim ownership of the
adversity that the spiritual aspirant experiences, how is this reconciled with
the Buddha’s teaching, within this Sutta, of the blameworthy teacher? And conversely, what lessons to spiritual
teachers, do these 3 types of blameworthy teachers provide?
How
does the admonishment of the Buddha towards the second type of blameworthy
teacher compare with the teaching of Jesus and the tendency of people to point
out the speck in someone else’s eye, whilst ignoring the log that is in one’s
own eye?
--
Gospels
Mark
1 – 2
There
is reference to a prophecy of Isaiah.
John
the Baptist lives austere life and proclaims arrival of Moshiach.
Jesus
is baptised by John and Heaven opens.
God
proclaims Jesus as the Son of God, and Jesus enters into the wilderness for 40
days, being tempted by Satan.
Jesus
makes Simon and Andrew “fishers of men,” as well as James and John, sons of
Zebedee.
Jesus
teaches in Synagogue of Capernaum, with authority, and heals a man with an
unclean spirit.
Jesus
heals Simon’s mother-in-law and additional people.
Jesus
heals leper, demands man to provide offering prescribed by Moshe, however, man
proclaims the name of Jesus.
People
remove roof to bring paralytic to Jesus.
Scribes
challenge Jesus about his ability to forgive sins: Jesus says:
It is easier to forgive than to say, “Walk.”
Jesus
solicits Levi, son of Alphaeus, to join him.
Jesus
eats with sinners and tax collectors;
Jesus says: Only sick have need
of a physician.
People
ask why Jesus abstains from fasting;
Jesus implies expectation of there eventually emerging a time to fast,
when he is ascended; new cloth for new
clothes, new wine for new wineskins.
Jesus’
disciples pluck grain during Shabbat, and Jesus refers to actions of David
eating Bread of the Presence: “Sabbath
was made for man, not man for the Sabbath.”
--
Gospels
Mark 1 – 2
“The beginning of the
gospel of Jesus Christ, the Son of God.
“As it is written in
Isaiah the prophet,
“‘Behold, I send (My)
messenger before thy face,
“ ‘who shall prepare thy
way;
“ ‘the voice of onw
crying in the wilderness:
“ ‘Prepare the way of the
Lord,
“ ‘make (Deus’s) paths
straight--’” (v1-3).
“John the baptizer
appeared in the wilderness, preaching a baptism of repentance for the
forgiveness of sins.” (v4).
“In those days Jesus cam
from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water,
immediately he saw the heavens opened and the Spirit descending upon him like a
dove; and a voice came from heaven, ‘Thou
art (My) beloved Son; with thee I am
well pleased.’” (v9-11).
“The Spirit immediately
drove him out into the wilderness. And
he was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels ministered to him.” (v12-13).
Jesus summons his
disciples.
Jesus teaches during
Shabbat; Jesus heals an unclean man.
Jesus heals Peter’s
mor-in-law.
“And in the morning, a
great while before day, he rose and went out to a lonely place, and there he
prayed. And Simon and those who were
with him pursued him, and they found him and said to him, ‘Every one is
searching for you.’ And he said to them,
‘Let us go on to the next towns, that I may preach there also; for that is why I came out.’ And he went throughout all Galilee, preaching
in their synagogues and casting out demons.”
(v35-39).
Jesus heals a leper.
“But he went out and
began to talk freely about it, and to spread the news, so that Jesus could no
longer openly enter a town, but was out in the country; and people came to him from every quarter.” (v45).
“And when he returned to
Capernaum after some days, it was reported that he was at home. And many were gathered together, so that
there was no longer room for them, not even about the door; and he was preaching the word to them. And they came, bring to him a paralytic
carried by four men. And when they could
not get near him because of the crowd, they removed the roof above him; and when they had made an opening, they let
down the pallet on which the paralytic lay.
And when Jesus saw their faith, he said to the paralytic: ‘My son, your sins are forgiven.’” (v1-5).
The scribes criticise
Jesus’s blasphemous communications.
Jesus eats within Levi,
son of Alphaeus.
“And as he sat at table
in his house, many tax collectors and sinners were sitting with Jesus and his
disciples; for there were many who
followed him. And the scribes of the
Pharisees, when they saw that he was eating with sinners and tax collectors,
said to his disciples, ‘Why does he eat with tax collectors and sinners?’ And when Jesus heard it, he said to them,
‘Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but
sinners.’” (v15-17).
John’s disciples ask
Jesus why he abstains from fasting.
Jesus and his disciples
pick grain during Shabbat.
“And he said to them,
‘The Sabbath was made for man, not man for the Sabbath; so the Son of man is (leader) even of the
Sabbath.” (v27).
--
Discussion
Questions From Chapters 1 – 3
There
seems to be some significance within the description of Jesus teaching “with
authority.” This seems to imply that the
scholars, with the knowledge of the Holy Scriptures, are perceived as being
subordinates, and that the conventional power-holders are the governours or
political leaders who may have less knowledge of the Holy Scriptures. Is this accurate? Or are people simply astonished because
wisdom is being communicated in a manner that is defiant of convention? It seems like the physical act of studying
inside for a lifetime precludes a man from becoming an authoritative soldier
and military leader; is this
accurate? And if so, what are the power
dynamics regarding this? And how does
this compare to contemporary circumstances where much of the socially elite are
predominantly “paper pushers,” and the political authorities are often “speech
readers”? From where is power and
authority derived, and how is this recognized by “ordinary people”?
Citing
the example of the leper who is told to make the offering that Moshe
prescribes, why do the people who are healed by Jesus abstain from abiding by
his command?
What
are the “Talmudic” stories of the Gospel?
Why are Jesus’ disciples provided with different names (such as
“Matthew” in Matthew, and “Levi” in Mark);
are these 2 names referring to the same individual (the tax collector)
or to different individuals? What is the
traditional significance and the interpretations regarding these
differences? What do these differences
intrinsically teach regarding how Holy Scriptures should be read, studied,
understood, and practiced (from literal adherence to comparatively
rationalised, or inspired, interpretation)?
What
may be some explanations regarding the nature of the healing that Jesus
provides? Is there an intrinsic
connexion between past transgressions (sins) and physical ailment; a connexion that is alleviated through
proficient forgiveness? Is physical
health substantially a psychosomatic experience that is influenced through the
suggestion of others? Is it possible to
be healed simply through forgiveness?
What actually occurs within the person being healed; what is the metaphysical phenomenon within
the transformation of Faith that facilitates such healing?
How
should Jesus’ reference to the prohibitions and permisions during Shabbat be
interpreted? Does Jesus categorically
alleviate the entire observance of Shabbat?
Is there any significance in that it is Jesus’ disciples who are
plucking the grain, rather than Jesus, specifically? If Jesus teaches the alleviation of Shabbat,
why is there weekly Sunday worship (also predicated upon the 7-day story told
in Bereshit)? And how does this compare
with a seemingly similar teaching within Islam regarding the practise of Jumuah
and Salat every Friday, yet without recognition of the prohibition that exist
with Shabbat (and the fundamental principle of resting during Shabbat)? What are the ontological implications of this
absence of observance with respect to the story of Creation and the
metaphysical implications and practises that exist therein?
Regarding
the man with the withered hand: is it
necessary for Jesus to heal him specifically during Shabbat, or can he wait
until later that night or the next day to heal the man? Is Jesus perhaps concerned about having a
tight schedule that may preclude him from healing everyone, or is he perhaps
being intentionally defiant simply to challenge the Pharisees?
What
are the intrinsic teachings that Jesus provides regarding familial
relationships, when proclaiming everyone as an immediate relative? This seems to be a practise of Universal familiality,
and this is frequently included throughout the Gospels; however, Jesus also explicitly refers to the
teachings of Moshe for people to honour father and mother, and presumably abide
by the distinctions of familial relationships.
How does this coincide with additional teachings regarding marriage and
sexual relations within Christianity (particularly considering teachings Jesus
provides for men to be celibate and abstain from marriage and sexual
relations), and considering the traditional practice of celibacy within
Christianity (and specifically, Catholicism)?
What are the explicit guidelines regarding the family construct within
Christianity? And what implications does
Jesus’ implicit denial of his biological mother and brothers have on the profundity
of the example of Mary?
--
Discussion
Questions Chapters 1 – 3
There is a film that
depicts 2 brothers competing against each other by racing into the open ocean
and seeing who can stay ahead of the other until the other quits; the elder brother always wins the
competition, until one evening, the younger brother pulls ahead of the elder
brother, and the elder brother wonders how that happens; years later, the younger brother explains
that he is able to defeat his elder brother because the younger brother, during
that point, swims into the ocean without the intention of returning; how might this narrative be applicable to the
example of Jesus, and Jesus’s progression beyond this temporal Realm? Is this an appropriate lifestyle to
maintain; what is a desirable balance
between competitiveness and connexion?
How does, “And he said to
them,” compare with, “Thus have I heard;”
compare with, “And Adonai spoke to Moshe;” and compare with, “We…;” compare with, “Arjuna,…”?
What is exactly intended
within Jesus’s proclamation of being leader on Shabbat; what does this mean? What is Jesus’s attempting, and/or
effectively, undermining through such proclamation? How does the historic and contemporary
Christian practise of Sunday worship factor within this?
At the close of Chapter
3, there is the reference to Jesus’s mor and brothers; does Jesus actually have biological brothers
whom Mary conceived through intercourse with Joseph, or are these brother
similarly “Divinely” inspired? Amidst
the notion of procreation between Mary and Joseph, how does this affect the
belief within, and the characteristic of, Mary being “pure” and “untouched”?
--
Koran
Sura
16. Al Nahl (The Bee)
“Allah’s
commandment will come to pass, so seek not to hasten it. Glory be to (Allah), and highly exalted be
(Allah) above what they associate with (Allah).” (v1)
All
Creation, including cattle, is attributed to Allah.
“(Allah)
it is Who sends down water from the clouds for you; it gives drink, and by it grow the trees on which
you feed.
“(Allah)
causes to grow for you thereby herbage, and the olives, and the date-palms, and
the grapes, and all the fruits. Surely
there is a sign in this for a people who reflect.” (v 10-11)
Allah
creates night and day.
Allah
creates the Seas and mountains.
“And
if you would count Allah’s favours, you would not be able to number them. Surely Allah is Forgiving, Merciful.” (v18)
“And
Allah knows what you conceal and what you do openly.” (v19)
“Your
God is one God; so those who believe not
in the Hereafter, their hearts refuse to know and they are proud.
“Undoubtedly
Allah knows what they hide and what they manifest. Surely Allah loves not the proud.” (v22-23)
Transgressors
experience the consequences of such actions.
“And
those who flee for Allah’s sake after they are oppressed, We shall certainly
give them a good abode in the world; and
the reward of the Hereafter is much greater.
Did they but know.” (v40)
Some
who are provided respite abstain from continuing to praise Allah.
“And
if Allah were to destroy men for their iniquity, (Allah) would not leave
therein a single creature” (v61)
Water,
cattle, and vegetation are all provided from Allah.
“And
they Lord revealed to the bee: Make
hives in the mountains and in the trees and in what they build,
Then
eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a
beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who
reflect.” (v68-69)
“And
Allah has made some of you excel others in the means of subsistence; so those who are made to excel give not away
their subsistence to those whom their right hands posses, so that they may be
equal therein. Will they then deny the
favour of Allah?
“And
Allah has made wives for you from among yourselves, and has given you sons and
daughters from your wives, and has provided you with good things. Will they then believe in falsehood and deny
the favour of Allah?” (v71-72)
“Allah
sets forth a parable: There is a slave,
the property of another, controlling naught, and there is one to whom We have
granted from Ourselves goodly provisions, so he spends from it secretly and
openly. Are the two alike? Praise be to Allah! Nay, most of them know not.” (v75)
“And
on the day when We raise up a witness out of every nation, then permission to
offer excuse will not be given to the disbelievers, nor will they be allowed to
make amends.” (v84)
“Surely
Allah enjoins justice and the doing of good to others and the giving to the
kindred, and (Allah) forbids indecency and evil and rebellion. (Allah) admonishes you that you may be
mindful.” (v90)
Allah
enjoins the keeping of oaths.
“What
is with you passes away and what is with Allah is enduring. And We shall certainly give to those who are
patient their reward for the best of what they did.” (v96)
Consequences
described for disbelief.
“Call
to the way of thy Lord with wisdom and goodly exhortation, and argue with them
in the best manner. Surely thy Lord
knows best him who strays from (Allah’s) path, and Allah knows best those who
go aright.” (v125)
“And
if you take your turn, then punish with the like of that with which you were
afflicted. But if you show patience, it
is certainly best for the patient.
“And
be patient and thy patience is not but by the help of Allah, and grieve not for
them, nor be in distress for what they plan.
“Surely
Allah is with those who keep their duty and those who do good to others.” (v126-128)
--
Within
verse 35 of Sura Al Nahl, there is an argument provided by unbelievers, that if
Allah wants unbelievers to believe, then the unbelievers would believe; is this a legitimate argument? How does disbelief exist amongst the
omnipotence of Allah? Could it be that
each of us are simply manifesting a Universally comprehensive and esoteric
“Truman Show” respectively for each other, whereby each of are actions,
irregardless of the nature, are simply manifested according to the omnipotent
Will of Allah, and that every perceived imperfection, mistake, accident, and
additional action involves some form of intrinsic, and even significant,
purpose and function within each of our respective lives?
What
is Muhammad’s, PBUH, experience with Heaven and Hell? How does he know the characteristics of each,
and how does this compare with teachings from additional religious traditions?
Why
is Muhammad, PBUH, described as the “Seal of the Prophets”? Does this intrinsically solicit Muslims to
bring about some finality to temporal circumstances; and how does this compare with Jesus and
additional Prophets with similar proclamations?
Amidst
the vehement proclamations of being omnivores, can a tenuous argument for
vegetarianism be derived from verses 68-69 within Sura Al Nahl, with emphasis
placed upon the phrase of healing?
Do
verses 71-72 command socioeconomic balance and equity? And if so, is this undermined by the
reference to wives and children as good things (that may be subject to
covetousness, and seemingly reverting to the desire for possessions within this
temporal realm)?
The
parable of the slave is given as another example of the differences of the
favours of Allah; who does this coincide
with the virtues professed as existing within slaves, and the command to redeem
slaves?
What
is actually meant within verse 84, that a witness will be raised within each
nation?
How
does the teaching within verse 96, regarding the enduring quality of Allah,
compare with the concept of impermanence (of this temporal realm) and the
Ultimate Reality of Brahman within Hinduism and additionally?
How
does the teaching to teach to argue in a goodly manner, in verse 125, compare
with the Buddha’s approach to have his doctrine compared with that of his
contemporaries, and to have the teachers and students judge which doctrine best
comports with those virtues that are commonly held by all, and abstains from
those transgressions that are commonly admonished by all?
--
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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