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 19 Terumah, 118.6.13
Torah
Shemot 25:1 – 27:19
“Adonai spoke to (Moshe),
saying, Speak to the Israelites, and have each one bring Me a gift. Accept the
gifts from everyone who wants to give willingly. The gifts that you accept from
them shall consist of the following: gold, silver, copper, blue wool, dark red
wool, and crimson wool, linen, goats’ hair, tanned rams’ skins, dyed blue
sealskins, acacia wood, olive oil for the lamp, spices for the anointing oil
and the sweet-smelling incense, and onyxes and other precious stones for the
ephod and the breastplate. The Israelites shall make Me a Tabernacle in which I
will live among them.” (v1-8).
Adonai commands Moshe to
instruct the Israelites to provide offerings to Adonai to construct the
mishkan.
The ark of the covenant is
commanded to be constructed.
A cover for the ark of the
covenant is commanded to be constructed, with 2 gold, cherubim sculptures atop
of the ark.
“Set the ark cover on top of
the ark after you put the Ten Commandments that I will give you into the ark.
There I will meet with you and
speak to you from the ark cover, from between the two cherubs that are on the
ark. This is how I will pass along My instructions for the Israelites.”
(v21-22).
The table for the bread of
display, and its instruments, are commanded to be constructed.
The menorah is commanded to be
constructed.
The mishkan (mishkan, tent of
meeting) is commanded to be constructed, with tapestries, and accessories.
The gold-covered wooden
framework for the mishkan is commanded to be constructed.
The partition and outer screen
of the mishkan are commanded to be constructed.
The altar is commanded to be
constructed, with its copper instruments.
The courtyard enclosure is
commanded to be constructed, with copper instruments and copper-covered
accessories.
--
Why does the cover for the Ark
of the Covenant include sculptures of cherubim (angels)? Within the spectrum of
the polarities of polytheistic idol worship and atheistic denial of the Divine,
where does such a practise fit? Do the cherubim sculptures, and the cherubim
embroidery, violate the mitzvot to abstain from making any graven image?
There seem to be a number of
different interpretations regarding the dimensions of the outer sanctuary and
the mishkan; how does this happen?
It is described that a “cubit”
(Hebrew: “אמה,” “ammah”) is the measure of distance from the elbow to the tip of the
middle finger of a normal sized man; is it increasingly appropriate to measure
this as approximately 50cm or 1 /2’?
Within the description of the
“prominent” items amidst the mishkan, there are also descriptions of
“accessories,” such as sockets, clasps, hoops, hooks, moldings, ring holders,
and additionally; within the Digha Nikaya, the term “accessories” is also
utilised in describing different components involved in offering a sacrifice,
such as the noble characteristics of the king making the offering, and those of
his brahmin chaplain, as well as the process involved in making the offering;
whilst this term, “accessories,” is an English translation, and the 2 contexts
are somewhat distinct, there also seems to be an intrinsic similarity between
the respective concepts and processes; what are some of these relevant
similarities?
How do the commands for these
offerings compare with Sri Krishna’s description of offering, within the Bhagavad
Gita?
How can the courtyard
enclosure be compared to the traditional practise of the eruv?
--
Bhagavad
Gita
Chapter
1
King
Dhritarashtra solicits his seer, Sanjaya, to describe the battlefield between
his side, the Kurus, and his relatives, the Pandavas.
Sanjaya
tells the narrative of the Bhagavad Gita.
Duryodhana,
of the Kurus, proclaims the mightiness of the opposing army, the Pandavas
(including Bhima and Arjuna), who are assembled by another of his teacher’s
(Drona’s) disciples, Yudhishthira.
Duryodhana
the proclaims the mightiness of his own army, and proclaims increased might
over the Pandavas.
Bhishma
(of the Kurus) roars and blows his conch.
Sri
Krishna, Arjuna, and the Pandavas respond by blowing the conchs very mightily.
Arjuna
commands Krishna to drive the chariot into the middle of the field to better
observe the Kurus.
Arjuna
despairs at the thought of killing his relatives.
--
Bhagavad Gita
Chapter 1
“O Sanjaya, tell me what
happened at Kurukshetra, the field of (Dharma), where my family and the
Pandavas gathered to fight.” (v1).
“Having surveyed the
forces of the Pandavas arrayed for battle, prince Duryodhana approachd his
teacher, Drona, and spoke.
“ ‘O my teacher, look at
this mighty army of the Pandavas, assembled by your own gifted disciple,
Yudhishthira.’” (v2-3).
The army of the Pandavas
is described.
Both armies blow conch
horns.
Arjuna commands Sri
Krishna to drive the chariot into the middle of the battlefield.
“And Arjuna, standing
between the two armies, saw fathers and grandfathers, teachers, uncles, and
brothers, sons and grandsons, in-laws and friends.
“Seeing his kinsmen
established in opposition, Arjuna was overcome by sorrow. Despairing, he spoke these words:” (v26-27).
“O Krishna, I see my own
relations here anxious to fight,
“and my limbs grow
weak; my mouth is dry, my body shakes,
and my hair is standing on end.”
(v28-29).
“O Krishna, I have no
desire for victory, or for a kingdom or pleasures.
“Of what use is a kingdom
or pleasure or even life, if those for whose sake we desire these things—
“teachers, fathers, sons,
grandfathers, uncles, in-laws, grandsons, and others with family ties—are
engaging in this battle, renouncing their wealth and their lives?
“Even if they were to
kill me, I would not want to kill them, not even to become ruler of the three
worlds. How much less for the earth
alone.” (v32-35).
“Where there is no sense
of unity, the women of the family become corrupt; and with the corruption of its women, society
is plunged into chaos.” (v41).
--
Discussion
Questions From Chapters 1 – 2
Within
this beginning chapter of the Bhagavad Gita, there is the consideration of how
this story fits within the context of the Mahabharata. Although the teachings within the Bhagavad
Gita can arguably stand alone and seem to provide a general synopsis of Hindu
Theology and additional elements, how might these teachings be interpreted or
influenced amidst the context of the larger narrative of the Mahabharata? And furthermore, how are these narratives to
be understood within a linear perspective (as existing somewhere between the
historic narratives of Avraham, Moshe, Jesus, Muhammad, Zarathustra, Guru
Nanak, Baha’u’llah and the mythological stories of Greek, Roman, and additional
traditions; how does the nature of the
narrative of the Bhagavad Gita compare with the different realms (and
reincarnation) described by the Buddha;
with the story of Creation told from Bereshit from within the
Torah; with the respective legends of respective
indigenous people throughout the Earth;
and additionally? May Peace Be
Upon All.
What
is the nature of symmetry and cohesion between the Vedas and the Bhagavad Gita,
particularly considering the distinction of the respective names of the
prominent celestial beings respectively described within both texts; such as, respectively, Rama and Vishnu?
It
is also interesting that the Bhagavad Gita is actually a conversation between
Dhritarashtra and Sanjaya, who are the opponents of the actual protagonists of
the narrative: Arjuna and Sri Krishna. What are the implications and lessons from
this irony?
There
is an interesting occurrence, in Chapter 2, where Sri Krishna becomes
immediately compassionate and then communicates directly through (to) the soul
(Atman) of Arjuna, beyond the pretenses of social and familial status and caste
and temporal phenomenon; Sri Krishna
speaks directly to the esoteric infinity that exists within Arjuna, perhaps
literally, a “Namaste” experience; what
may be some additional examples of such communication, evidenced elsewhere in
additional religions? How does Adonai’s
conversation with Moshe at the burning bush or on Mount Sinai compare?
How
does Sri Krishna’s description of the shame upon a fearful Kshatriya compare
with additional teachings, later within the Bhagavad Gita, regarding maintaining
an indifference and equanimity amidst such criticisms?
--
Discussion
Questions From Chapters 1 – 2
The Bhagavad Gita opens
with the king of the antagonists soliciting his advisor to describe the field
of “battle” (field of Dharma); whereby
the advisor describes a conversation of a prince amongst the antagonists who is
observing the army of the protagonist, the Pandavas; what esoteric significance exists within the
confluence of these positions and the intrinsic interaction that exists therein?
Is there any significance
within Arjuna proceeding into the middle of the battlefield to closer observe
his adversary?
What influence emerges
when a soldier proficiently perceives the humanity (and perhaps the intrinsic
merit, and even Divine quality) that exists within the proclaimed enemy?
How do Arjuna’s words and
actions exist within the context of the typical thought processes of a persona
who abandon’s the household life and becomes an ascetic?
Within Chapter 2, Sri
Krishna penetrates through Arjuna’s temporal façades and speaks directly to the
soul of Arjuna; what are some simple,
everyday manners in which we each can “speak directly” to the souls of each
other? And what influence might such
communication have?
Understanding that the
Self intrinsically exists beyond pain and pleasure, and that the Self
ultimately and equitably exists as the quintessential essence of each being
within the Universe, how does 1 proceed beyond the notion of permissibility to
treat any being in any manner because, ultimately, all beings exist beyond the
temporal experiences (and any aversions) towards such treatment? How does 1’s own experience of pain and
pleasure (and perhaps somewhat deficient personal Realisation of the Self)
influence the manner in which 1 interacts with others? Does 1’s own pain encourage and/or discourage
1 from similarly imposing pain upon others?
Might abiding by one’s
Varna responsibilities and existing within the conventional constructs of
society may be considered as the a form of searching for the fruit of one’s
deeds?
--
Digha
Nikaya
Mahapadana
Suttanta (Chapter 3)
“Then
to Vipassi the Exalted One, ARahant, Buddha Supreme, brethren, this occurred:--
‘What is I were to teach the Truth.’”
(v1).
“Then
to him, brethren, this occurred:-- ‘I
have penetrated this Truth, deep, hard to perceive, hard to understand, calm,
sublime, no mere dialectic, subtle, intelligible only to the wise. But this is a race devoting itself to the
things which it clings, devoted, thereto, delighting therein. And for a race devoting itself to the things
to which it clings, devoted thereto, delighting therein, this were a matter
hard to perceive, to wit, that this is conditioned by that, and all that
happens is by way of cause. This too
were a matter hard to discern:-- The
tranquillization of all the activities of life, the renunciation of all
substrata of rebirth, the destruction of craving, the death of passion,
quietude of heart, Nirvana. And if I
were now to teach the Truth, and other men did not acknowledge it to me, that
would be wearisome to me, that would be hurtful to me.” (v1).
Vipassi
recites a poem of such intentions.
A
“Brahma” solicits Vipassi to teach the Dharma;
Vipassi refuses.
The
Brahma pleads 2 additional times.
“(Leader)! Let the Exalted One preach the Truth! Let the Welcome One preach the Truth! There are beings whose eyes are but hardly
dimmed with dust; they are perishing
from not hearing the Truth; they will
come to be knowers of the Truth!” (v6).
Vipassi
changes his mind at the compassionate pleas.
“Then,
brethren, when Vipassi the Exalted One, Arahant, Buddha Supreme, became aware
of the entreaty of the Brahma, because of his pitifulness towards all beings,
he looked down over the world with a Buddha’s Eye. And so looking, brethren, he saw beings whose
eyes were nearly free from dust, and beings whose eyes were much dimmed with
dust, beings sharp of sense and blunted in sense, beings of good and of evil
disposition, beings docile and indocile, some among them discerning the danger
in rebirth and in other worlds, and in the danger in wrong doing.” (v6).
The
“Brahma” recites a poem to Vipassi, continuing the plea; Vipassi responds.
“Wide
opened are the portals to Nirvana!
“Let
those that hear renounce their empty faith!
“Despairing
of the weary task, O Brahma,
“I
spake not of this doctrine, sweet and good, to men.” (v7).
The
“Brahma” perceives being the subject of Vipassi’s message, being destined to
attain Nirvana, bows to Vipassi, and leaves.
Vipassi
goes to the Sanctuary, in the deer-park of Bandhumati, to teach the Dharma.
The
leaders of the land come to listen to Vipassi.
“When
the Exalted One saw that they had become prepared, softened, unprejudiced,
upraised and believing in heart, then he proclaimed the Truth which the Buddhas
alone have won; that is to say, the
doctrine of Sorrow, of its origin, of its cessation, and the Path.” (v11).
The
leaders of the land gain the Dharma and become disciples of Vipassi.
84,000
additional inhabitants of Bandhumati come to listen to Vipassi.
“Surely
this is no ordinary religious rule, this is no common going forth, in that the
raja’s son and the chaplain’s son have had their heads shaved, have donned the
yellow robe and gone forth from the House into the Homeless state. Khanda and Tissa have indeed done this; why then should not we?”
The
84,000 inhabitants adopt the Dharma of Vipassi.
84,000
recluses learn about Vipassi, arrive to hear Vipassi’s teaching, and adopt the
Dharma of Vipassi.
Vipassi
considers sending out the bhikkhus to teach the Dharma.
A
“Brahma” learns of Vipassi’s intentions and pleads for Vipassi to do so.
“I
gran ye leave, brethren! Fare ye forth
on the mission that is for the good of the many, for the happiness of the many,
to take compassion on the world and to work profit and good and happiness to
(deities) and men. Go not singly but in
pairs; teach ye, brethren, the Truth,
lovely in its origin, lovely in its progress, lovely in its consummation, both
in the spirit and in the letter;
proclaim ye the higher life in all its fullness and in all its
purity. Beings there are whose eyes are
hardly dimmed with dust, perishing because they hear not the Truth; they will become knowers of the Truth. Moreover, brethren, after every six years
have passed come ye to Bandhumati, there to recite the Patimokkha.” (v26).
The
bhikkhus venture out and return after 6 years.
Vipassi
recites a poem:
“How
many ye best the flesh subdue?
“Be
patient, brethren, be forbearing.
“What
is the highest, what the best?
“Nirvana,
brethren, say the Buddhas.
“For
he’s no Wanderer who harms
“His
fellow man; he’s no recluse
“Who
works his neighbour injury.
“Work
ye no evil; give yourselves to
good;
“Cleanse
ye your hearts,--so runs the Buddhas’ word.
“Blame
not, strike not, restrain self in the Law,
“With
temperance eat, lonely seek rest and sleep,
“Given
to thoughts sublime,--so runs the Buddhas’ word.” (v28).
The
Buddha describes his conversation with celestial beings about Vipassi and the
proclamation of him becoming a Buddha.
--
After
attaining enlightenment, how can the previous Buddha, Vipassi, experience
“hurt” and discouragement?
How
does the description of the “Brahma” compare with Hindu Theology, specifically
referring to the creative characteristic within Brahman: Brahma?
Is this being to be understood simply as a celestial being, similar to
that of an angel, described within this week’s portion within the Torah?
How
does the Buddha Eye, within this passage of the Mahapadana Suttanta, compare
with that of the “eye of equanimity” described within the Bhagavad Gita? Amidst the “eye of equanimity” and
understanding the manner in which the Divine Self of Brahman exists equally
within each individual, does that equate to absolute equality amidst the
tremendous aesthetic differences (perhaps like drops of water within an
ocean)? Where is the appropriate balance
for recognising and genuinely appreciate the unique qualities in each person,
whilst simultaneously cultivating the Divine nature within each individual as
well?
How
does Vipassi’s, “Let those that hear…”, compare with Jesus’, “He who has ears
to hear..”? Is there danger or
fallibility within the intrinsic dichotomy of such a doctrine; effectively proclaiming those who agree and
adhere as the righteous? How can the dangers,
and trappings, of such doctrines be preempted through recognition of the
omnipresent Divine; or is such implicit
criticism simply, intrinsically hypocritical and establishing the same binary?
How
does Vipassi’s “sending forth” of the bhikkhus compare with Jesus’ “sending
forth” of the apostles? How can these
respective “sendings forth” be evidenced within the contemporary practises of
the respective adherents of Buddhism and Christianity?
Is
there any similarity to Yitro’s advice to Moshe and the “Brahma’s” advice to
Vipassi, the respective manners in which Moshe and Vipassi adopt such advice,
and the respective, subsequent transmission of the mitzvot and the Dharma?
Also,
how do the Buddha’s latter proclamations compare with the latter proclamations
that Jesus makes within the Gospels?
--
Gospels
Mark
9 – 10
Jesus
communes with God, along with Peter and James and John, with Moshe and Eliyahu.
Jesus
heals boy whom disciples are unable to heal because of lack of Faith.
Disciples
argue who is the mightiest, and Jesus teaches that the first is last.
Jesus
proclaims that anyone healing in his name is a help to his cause.
Jesus
proclaims the prohibition from divorce.
Jesus
proclaims that the preeminence of children.
“It
is easier for a camel to go through the eye of a needle than for a rich man to
enter the Sovereignty of God.” (v25)
James
and John solicit sitting at Jesus left and right hand; Jesus says that such decisions belong to
God; the teacher is the servant.
Jesus
heals blind beggar.
--
Gospels
Mark 9 – 10
Jesus ascends the
mountain with Peter, John, and James;
and is visited by Moshe, and Eilyahu.
“And a cloud overshadowed
them, and a voice came out of the cloud, ‘This is (My) beloved Son; listen to him.’” (v7).
Jesus heals the boy whom
his disciples are unable to heal.
“But Jesus took him by
the hand and lifted him up, and he arose.
And when he had entered the house, his disciples asked him privately,
‘Why could we not cast it out?’ And he
said to them, ‘This kind cannot be driven out by anything but prayer.’” (v27-29).
“And he sat down and
called the twelve; and he said to them,
‘If any one would be first, he must be last of all and servant of all.’ And he took a child, and put him in the midst
of them; and taking him in his arms, he
said to them, ‘Whoever receives one such child in my name receives me; and whoever receives me, receives not me but
(Deus) who sent me.’” (v35-37).
“John said to him,
‘Teacher, we saw a man casting out demons in your name, and we forbade him,
because he was not following us.’ But
Jesus said, ‘Do not forbid him; for no
one who dos a mighty work in my name will be able soon after to speak evil of
me. For he that is not against us is for
us.” (v38-40).
“And if your foot causes
you to sin, cut it off; it is better for
you to enter life lame than with two feet to be thrown into hell.” (v45).
“And Pharisees came up
and in order to test him asked, ‘Is it lawful for a man to divorce his
wife?’ He answered them, ‘What did
(Moshe) command you?’ They said,
‘(Moshe) allowed a man to write a certificate of divorce, and to put her
away.’ But Jesus said to them, ‘For your
hardness of heart he wrote you this commandment. But from the beginning of creation, ‘God made
them male and female.’ For this reason a
man shall leave his father and mother and be joined to his wife, and the two
shall become one flesh.’ So they are no
longer two but one flesh. What therefore
God has joined together, let not man put asunder.’” (v2-9).
“Let the children come to
me, do not hinder them; for to such
belongs the (Sovereignty) of God. Truly,
I say to you, whoever does not receive the (Sovereignty) of God like a child
shall not enter it.’” (v14-15).
Jesus tells a rich man to
sell his possessions and follow him; and
the man leaves in despondence.
“And Jesus looked around
and said to his disciples, ‘How hard it will be for those who have riches to
enter the (Sovereignty) of God!’ And the
disciples were amazed at his words. But
Jesus said to them again, ‘Children, how hard it is to enter the (Sovereignty)
of God! It is easier for a camel to go
through the eye of a needle than for a rich man to enter the (Sovereignty) of
God.’” (v23-25).
James and John ask to sit
at the right and left hand of Jesus in Heaven.
“And Jesus said to them,
‘The cup that I drink you will drink;
and with the baptism with which I am baptized, you will be
baptized; but to sit at my right hand or
at my left is not mine to grant, but it is for those for whom it has been
prepared.’” (v39-40).
“And when the ten heard
it, they began to be indignant at James and John. And Jesus called them to him and said to
them, ‘You know that those who are supposed to rule over the Gentiles (lead) it
over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be
your servant, and whoever would be first among you must be slave of all.’” (v41-44).
Jesus heals a blind
beggar.
“And Jesus said to him,
‘What do you want me to do for you?’ And
the blind man said to him, ‘Master, let me receive my sight.’ And Jesus said to him, ‘Go your way; your faith has made you well.’ And immediately he received his sight and
followed him on the way.” (v51-52).
--
Discussion
Questions From Chapters 7 – 10
The
story of the woman with the daughter seems rather harsh. What is actually meant when Jesus compares
her to a dog? And when the woman accepts
the apparently derogatory comparison and continues to beg for healing, is Jesus
simply rewarding her acceptance of such apparent subjugation? Is this a rewarding of genuine Faith, and
what are the implications for contemporary circumstances?
The
narrative of the 7 loaves of bread is rather interesting. There is the metaphysical and scientific
consideration of how this miracle may be performed. There is the consideration of the power of
suggestion and the people being strengthened by the power of Jesus’s
suggestion, to sufficiently continue until eating at another juncture. There is also the consideration of the crowd
being inspired by Jesus’ teachings and experiencing the Spirit of God until
eating at another time. Perhaps the 2
are the same. There is also the
consideration of whether this practise of living without food may be maintained
in perpetuity? Is it possible to sustain
life without material, and exclusively upon thought (and/or love, compassion,
and additionally)?
The
notion of the first being last and the teacher being the servant seems to
communicate a benevolent doctrine of equality and equanimity. However, is there any relevant propensity of
this doctrine being manipulated into an adverse political, social, and economic
hierarchy: whereby an individual, or
group of individuals, maintains certain comforts and temporal subjugation over
others whilst proclaiming that the others are actually superior (according to
this doctrine), such that the others should appreciate receiving such
subjugation and comparative material poverty?
Amidst any such propensity, does this cultivate a culture of
retro-righteousness/piety within the apparent subjugated/material impoverished
group? And/or does this doctrine
facilitate a “race to be last” where adherents refuse to accept the help of
others for fear of becoming less righteous?
Are there any contemporary examples of such tendencies?
--
Discussion Questions From
Chapters 7 – 10
Amidst Jesus’s teaching
regarding defilement, what is the connexion between the intrinsic
“unrighteousness” of a certain object (the manner in which it is killed, it
being stolen, and/or additionally) and the manner in which this
“unrighteousness” may defile a person?
What responsibility does a person maintain for that which a person is
consuming? Does Jesus’s teaching
actually declare all foods clean, or to be increasingly mindful of what is done
to provide the food?
Jesus’s response to the
woman asking for her daughter’s healing seems rather condescending and even
insulting; how does this compare with
the Buddha’s criticisms towards the inadvisable tenets and practises of his
challengers and disciples? What are
appropriate manners in which a teacher should “correct” the wayward
presumptions, conclusions, and practises of disciples and additional
challengers? What is the appropriateness
within, and the appropriate limits of, “tough love”?
What is the nature (and
compulsion) of the “disobedience” of Jesus’s followers in proclaiming his deeds
after he commands the abstinence from such?
And what is the reasoning within Jesus’s response, or lack thereof?
What is the nature of the
propensity for relying upon “the leaven of leaders” when one is without bread? And what is the nature of the propensity for
satisfying thousands with only a few loaves of bread? What is the nature of hunger, and the nature
of satisfaction of hunger? How does each
affect the manner in which a person behaves and believes? And how does the manner in which a person
behaves and believes affect the experience of hunger and satisfaction? Can material sustenance and nutrition be
considered simply as psycho-somatic (and perhaps esoteric) phenomena?
In breaking the bread, is
there a factor of multiplicity that suspends people’s perceptions to be able to
eat and be satisfied from only a few loaves (compared to eating directly from
the loaves)? What might this example
provide regarding the tenets of sharing?
And is there any intentional connexion between the breaking of this
bread and the emergence of the Christian Communion that begins with the Peschal
Seder?
What makes it so
difficult for a rich man to enter Heaven?
And might this even be understood within a temporal manner: a rich man’s worries of material wealth
depriving the rich man from genuine Happiness?
--
Koran
Sura 20. Ta Ha (O Man)
“O man,
“We have not revealed the
Quran to thee that thou mayest be unsuccessful;
“But it is a reminder to him
who fears:
“A revelation from (Allah) Who
created the earth and the high heavens.
“The Beneficent is established
on the Throne of Power.
“To (Allah) belongs whatever
is in the heavens and whatever is in the earth and whatever is between them and
whatever is beneath the soil.
“And if thou utter the saying
aloud, surely, (Allah) knows the secret, and what is yet more hidden.
“Allah – there is no (Deity)
but (Allah). (Allah’s) are the most beautiful names.” (v1-8).
There is the narrative of
Moshe: seeing the burning bush, receiving the rod into a snake, and being
commanded to confront Paraoh.
Moshe solicits Aaron’s help,
and Allah permits such.
There is reference to Moshe
being put into a vessel on the Nile; and Moshe killing an Egyptian.
Moshe and Aaron confront
Paraoh and proclaim the works of Allah.
Paraoh rebukes Moshe and
Aaron, and denies Allah.
Moshe and Aaron compete
against the priests of Paraoh.
Moshe and Aaron defeat the
priests and the priests proclaim Allah.
“So the enchanters fell down
prostrate, saying: We believe in the Lord of Aaron and Moses.
“Pharaoh said: You believe in him before I give you leave! Surely he is your chief who taught you enchantment. So I shall cut off your hands and your feet on opposite sides and I shall crucify you on the trunks of palm trees, and you shall certainly know which of us can give the severer and the more abiding chastisement.’” (v70-71).
“Whoso comes guilty to his
Lord, for him is surely hell. He will neither die therein, nor live.
“And whoso comes to (Allah) a
believer, having done good deeds, for them are high ranks--” (v74-75).
Allah delivers the Israelites
from Egypt.
“And surely I am Forgiving
toward him who repents and believes and does good, then walks aright.” (v82).
The Israelites worship the
golden calf.
“He said: O son of my mother,
seize me not by my beard, nor by my head. Surely I was afraid lest thou
shouldst say: Thou hast caused division among the Children of Israel and not
waited for my word.” (v94).
“(Allah) knows what is before
them and what is behind them, while they cannot comprehend it in knowledge.”
(v110).
“And whoever does good works
and he is a believer, he has no fear of injustice, nor of the withholding of
his due.” (v112).
“Supremely exalted then is
Allah, the (Sovereign), the Truth. And make not haste with the Quran before its
revelation is made complete to thee, and say: My Lord, increase me in
knowledge.” (v114).
There is the narrative of
Adam.
“And enjoin prayer on thy
people, and steadily adhere to it. We ask not of thee a sustenance. We provide
for thee. And the good end is for guarding against evil.” (v132).
“And they say: Why dos he not
bring us a sign from his Lord? Has not there come to them a clear evidence of
what is in the previous Books?
“And if We had destroyed them
with chastisement before it, they would have said: Our Lord, why didst Thou not
send to us a messenger, so that we might have followed Thy messages before we
met disgrace and shame?” (v133-134).
“Say: Everyone of us is
waiting, so wait. Soon you will come to know who is the follower of the even
path and who goes aright.” (v135).
--
Within the opening
proclamations of Sura Ta Ha, there is the teaching of the omnipotence of Allah;
what is the tangible, metaphysical, and esoteric nature of the submission of an
individual that is established through these proclamations? What are the
intentions and the implications of such proclamations, and how do these
proclamations coincide with the respective understandings of the Universe that
are held by additional religious communities? Does such submission increasingly
avail a believer to the whims of an unbeliever (such as a generous person
distributing food and being approached by a selfish and greedy person)? How
might such dissonance be effectively reconciled?
What is the nature of the
teachings that are revealed through the parables within the Koran; what
priority and significance do these intrinsic lessons maintain amidst the
explicit teachings and commands that are provided within the Koran? How does
the significance and priority of these parable teachings compare with that of
the parable teachings provided by Jesus, from which it seems much of the
traditional Christian lessons are derived? What are the respective natures of the
respective parables within the Torah and the Digha Nikaya? What is the purpose
and the priority of the parable within each of these respective Holy
Scriptures?
Within Verses 70 – 71, the
priests of Paraoh proclaim belief in Allah, however, Paraoh seems to reference
the priests’ belief in Moshe (utilising the terms, “him” and “he”); is this
simply a distinction within the English translation, with the intended
reference being to Allah, or is this an intentional reference to Moshe? If
intended as Moshe, what is the nature of an individual’s connexion with an
individual’s “Lord;” is this, perhaps, substantially perceived as an extension
of a man’s ego, thus precipitating such aversion towards submission? Does the
utilisation of the third person singular contribute to such dissonance and
inaccuracy?
Within Verse 75, there is
reference to the reward of those who do good deeds; is it possible to genuinely
do good deeds without a specific or satisfactory proclamation of Faith in Allah
or Muhammad? Is a good deed simply a good deed, or is it necessary for a good
deed to be manifested from an intentional, and Faithful heart and mind, and
within a context of intentional righteous living? What fallacy exists within
the propensity of a believer to commit transgressions against an unbeliever who
maintains a self-perception of doing good deeds (and perhaps performing the
mechanics of zakat, chesed, tzedakah, and additional righteous acts),
specifically because that unbeliever abstains from making a satisfactory
proclamation of Faith?
What is the nature of the
forgiveness provided from Allah? What are the requirements for such, and what
is the extent of such? Does the propensity of Allah to forgive surpass the
comprehension of humanity; and if so, how can any human impose persecution on
another?
Within Verse 94, Aaron
provides the explanation, for the golden calf, that he is interested in keeping
the children of Israel united, within the absence of Moshe on Mount Sinai,
rather than having the Israelites become separated; how does this compare with
the explanation that is provided within the Torah? What is the nature of
Aaron’s leadership, and what may be additional reasons for such permissions,
during Moshe’s absence? What is the significance of the form of the calf,
particularly considering the significance that cows maintain within Hinduism;
is this some form of telepathic, subliminal karma being manifested or avoided?
Who is the Samiri?
Within Verse 114, there is the
command for patience in learning the Koran; this seems to be wise guidance for
a spiritual aspirant; how does this guidance compare with the teaching that Sri
Krishna provides to Arjuna, and the guidance that Yitro provides to Moshe, and
Jesus’ parable of the seeds withering in the Sun, and additional guidance for
moderation even within religious study?
Amidst the experience of
suffering within life, what is the appropriate balance between 1.) maintaining
Faith and stillness, and 2.) directly acting to change the behaviour of others?
Similar to the relational dialectics that Confucius provides, what may be some
appropriate, distinguishing contexts wherein such a balance can be appropriate
and respectively identified?
--
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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