Holy Scriptures Study 2. Noach (Revised)

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.

Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha....

ૐ.אמן

Holy Scriptures Study (Week 2;  Noach) 118.7.24

Torah

Beresheit 6:9 – 11:32

“This is the story of (Noach’s) life:

(Noach) was the only righteous man in his generation and lived according to the rules of Elohim.  (Noach) fathered three sons:  Shem, Ham, and Yefeth.”  (v9-10).

“But the people were evil, and the land was filled with violence.  Elohim saw all the evil that was in the world.  Elohim said to (Noach), ‘I have decided to destroy all the living creatures that have filled the world with violence.  I will therefore wipe them off the face of the earth.

“ ‘Hurry!  Make an ark of cypress wood.’”  (v11-14).

“I am about to send a flood, and water will cover the earth and destroy every living creature.  Everything that is alive on land will die.  But with you I will keep My pledge and keep you safe.  Together you and your sons, your wife, and your sons’ wives will be safe on the ark.”  (v17-18).

“Bring into the ark two of each kind of living creature.  They shall be male and female.  From each kind of bird, from each kind of cattle, and from each kind of animal, bring two of each kind so they will stay alive.  Make sure to take enough food to eat.  Enough food for you and the animals.”  (v19-21).

“Take seven pairs of every clean animal, each consisting of a male and its mate.  Of every animal that is not clean, take two, a male and its mate.    Of the birds of the heaven, also take seven pairs, each consisting of a male and its mate.  They will remain alive on the face of the earth.”  (v2-3).

“(Noach) did all that Adonai had commanded.  (Noach) was 600 years old when the flood started and water covered the earth.”  (v5-6).

“There was a flood on the earth for forty days.  The waters increased and lifted the ark, and it rose from the ground.”  (v17).

“All the creatures that lived on the earth perished:  birds, livestock, wild beasts, and everything that lived on the land, as well as every human being.  Everything on dry land whose life was sustained by breathing died.”  (v21-22).

“The waters flooded the earth for 150 days.” (v24).

“The water receded from the earth.  They continued to lessen, and at the end of 150 days the water had decreased.”  (v3).

“He then sent out a dove to see whether the water had not find any place to rest its feet, and so it returned to the ark.”  (v8-9).

“(Noach) waited another seven days, and he once again sent the dove out from the ark.  The dove returned to him toward evening, and there was a freshly picked olive leaf in its beak.  Now (Noach) knew that the water had subsided from the earth.”  (v11-12).

“He waited another seven days and again sent out the dove.  This time the dove did not return to him.”  (v12).

“Elohim spoke to (Noach), saying, ‘Leave the ark—you, your wife, your sons, and your sons’ wives.  Take with you all the living creatures, birds, livestock, and all the creeping things.  Let them populate the land.  Let them breed and multiply on the earth.”  (v15-17).

“Now (Noach) built an altar to Adonai.  He took a few of the clean animals and clean birds, and he sacrificed them as offerings on the altar.  Adonai was pleased with the sacrifice, and Adonai said to (Adonai’s Self), ‘I will never again curse the soil because of man’s evil.  I will never again strike down all life as I have just done.  As long as the earth remains, seedtime and harvest, cold and heat, summer and winter, and day and night, shall never again cease to exist.’”  (v20-22).

“Every living creature as well as the grain and vegetables are yours to eat as food.  I have now given you everything.  But you must not eat the flesh of a creature that is still alive.”  (v4).

“Murder is forbidden.  Animals that kill humans must die.  Any human who kills another must be punished.  Any human who spills the blood of another human shall have his own blood spilled, because Adonai made humans in (Adonai’s) own image.

“Now be fruitful and multiply, populate the earth.”  (v5-7).

“ ‘I will make My convenant with you, and with all life.  I will never again send a flood to destroy the earth.’

“Elohim said, ‘This is My sign of the covenant between Me, you, and every living creature that is with you, for all generations:  I have placed My rainbow in the clouds, and it shall be a sign of the covenant between Me and the earth.”  (v11-13).

“(Noach) began  as a farmer, and he planted a vineyard.”  (v20).

“He drank some of his own wine and became drunk and was naked in his tent.  Ham, the father of Canaan, saw his father naked, and he told it to his two brothers.

“Shem and Yefeth took a garment and placed it over their shoulders, and walking backwards, they covered their father’s body.  They looked the other way and did not see their naked father.”  (v21-23).

“When (Noach) awoke from his drunken sleep and understood what his youngest son had done to him, he angrily said, ‘Cursed be Canaan!  He shall be a servant to his brothers!’  He then said, ‘Blessed be Elohim, the Savior of Shem!  Let Canaan be his slave!  May Elohim bless Yefeth, He shall dwell in the tents of Shem and let Canaan be their servant!’”  (v24-27).

The lineages of Yefeth and Ham are described.

The lineage of Shem is described.

“During this time the entire world spoke one language.  As the population spread eastward, they discovered a valley in the land of Shinar, and they settled there.  They said to one another, ‘Come, let us make strong bricks by firing them.’  So they made bricks as hard as stone and tar for cement.  They said, ‘Now we can build a city with a tower that reaches the sky.  This will keep us together so we will not be scattered all over the face of the earth.’”  (v1-4).

“Adonai descended to see the city and the tower that the sons of man had built.  Adonai said, ‘They are a single people, all having one language, and this is the first thing they do!  Now nothing they plan to do will be unattainable for them!  Come, let us descend and confuse their speech, so that one person will not understand another’s speech.’

“From that place, Adonai scattered them all over the face of the earth, and they stopped building the city.  (Adonai) named it Babel, because this was the place where Adonai confused the world’s language.  It was from there that Adonai dispersed humanity over all the face of the earth.”  (v5-9).

The lineage of Shem is described.

“Terach was 70 years old when he fathered Abram, Nachor, and Haran.

“This is the history of Terach:  Terach fathered Abram, Nachor, and Haran.  Haran had a son, Lot.  Haran died in the land of his birth, Ur Kasdim, while his father, Terach, was still alive.

“Abram and Nachor married.  The name of Abram’s wife was Sarai.  The name of Nachor’s wife was Milcah, the daughter of Haran.  Meantime Sarai had no children.

“Terach took his son Abram, his grandson Lot, and his daughter-in-law Sarai, and he lef Ur Kasdim, and he traveled toward the land of Canaan.  They came as far as Haran and settled there.  Terach was 205 year old when he died in Haran.”  (v26-32).

--

How does Noach’s ascension to “Prophethood” compare with that of Avraham and Moshe, as well as with the Buddha, Jesus, and Muhammad?  What are some examples of Noach’s behaviour that exemplify his righteousness?  And what are the unique circumstances, that warrant such an act from Adonai, that distinguish such from additional societies throughout the course of humanity?

What are the esoteric principles involved with the intention of bringing 2 of each animal (to continue propagation of the species)?  Is there an intrinsic righteousness within the animals that distinguish such from the others that are described to perish, or from the additional humans that experience such consequences?  What exists within the intention to devastate life, yet simultaneously, and strategically preserve it?  What lessons, from this example, may be applied to the intrinsic paradox of the necessity to effectively hinder and help the lives of others as a means for sustaining one’s own life?

What is the food that Noach and his family eat on the ark?  How does there emerge the distinction between “clean” and “unclean” animals?  What are the implications regarding the fish within the Sea;  are the fish and marine plants and animals able to survive through the flood, and if so, what may be the explanation for such?  Is this distinction a factor in fish being considered as “parve” within kosher dietary laws?

What is the nature and significance within the symmetry of the 40 days of the flood with the 40 days Moshe spends on Mount Sinai receiving the “10 Commandments”?  And how does this connect with the 40 days that Jesus spends within the wilderness?

Within Verse 22, there is another reference to the “breath of life,” as found within the narrative of Creation in Parshah “Beresheit;”  how does this compare with respective teachings specifically regarding the act of breathing, and the metaphysical and esoteric significance therein (particularly including respective teachings regarding breathing and meditation within both Hinduism and Buddhism)?

How does “Noach’s dove” compare with the “canary within the mineshaft”?  How does consequence that each bird respectively experiences demonstrate the respective intentions of the one who sends the bird?  And how do the respective outcomes of each bird compare with each other?

Does Noach directly or intrinsically “minister” to the animals to prepare the animals to lead righteous lives whilst returning to the earth?  What is the nature of any transformative process that the animals experience, and are some animals immediately sacrificed?

What do the proclamations, towards the end of Chapter 8, reveal about certain perceptions/beliefs within Adonai, and the nature of Adonai (particularly the humanistic tendency of change, reflection, and new resolutions amidst previous experiences)?  Amidst the Universal proclamations regarding certain aspects of nature, how should such proclamations be appropriately understood, recognising that such characteristics abstain from existing within certain parts of the Earth, and/or, presumably, within additional areas of the material Universe?

The specific inclusion of animals as a permitted food source, within Chapter 9, indicates that the previous proclamation, within the initial narrative of Creation, actually excludes animals from the list of appropriate food sources;  however, this new permission of flesh consumption occurs exactly after humanity is decimated because of our pervasive violence, and tendency towards the flesh;  how is this paradox (oxymoron) appropriately reconciled?

How does Adonai’s address, in Chapter 9, compare with similar verb tenses and grammatic structure found within Sri Krishna’s dialogue with Arjuna, within the Bhagavad Gita?

Is there any intended, esoteric significance within the notion of Noach becoming drunk from “his own wine”?  A surface glance at Ham’s viewing of Noach’s nakedness seems to be on the substantial ownness of Noach, and his drunkenness?  Does Ham intentionally set out to view his far’s nakedness?  And what exactly does, “seeing another’s nakedness,” actually mean;  does Ham actually sodomise Noach?  Does “nakedness” simply mean “recognising” the imperfections, faults, flaws, and transgressions of one’s far;  and how does such connect with the subsequent mitzvot to “honour one’s far and mor”?

Why does Noach curse Canaan, instead of Ham?  And what are the implications of this curse vis a vis the promise to the children of Israel to inherit the land of Canaan?

What are the lessons to be gleaned from the Tower of Babel?  Is unity and harmony and accord intrinsically an immodest and boastful ambition?  Is there some additional characteristic within the builders of the tower that prompts Adonai to scatter the people?  What is the nature of such boastfulness, and how can humanity prevent such boastfulness amidst the interest and practise of becoming united in Peace, harmony, and prosperity?  How might the Tower of Babel be compared to the Temple?  How does this compare with the passage from the Koran describing such differences between nations being exactly intentional so that nations may have the opportunity to learn from each other?  How does this also compare with the teachings from the Bhagavad Gita regarding the ability to recognise the singularity of Brahman amidst the vast differentiation throughout the Universe?  And how does this compare with the contemporary notion of comparative advantage, diversification, and globalisation?

What are additional details concerning Avraham’s far, Terach?  And is there any significance within the consideration that Avram (Avraham) essentially (apparently) continues the journey that Terach initiates?

--

Bhagavad Gita

Chapter 2

“This despair and weakness in a time of crisis is mean and unworthy of you, Arjuna.  How have you fallen into a state so far from the path to liberation?

“It does not become you to yield to this weakness.  Arise with a brave heart and destroy the enemy.”  (v2-3).

“Surely it would be better to spend my life begging than to kill these great and worthy souls!  If I killed them, every pleasure I found would be tainted.”  (v5).

“I don’t even know which would be better, for us to conquer them or for them to conquer us.  The sons of Dhritarashtra have confronted us;  but why would we care to live if we killed them?

“My will is paralyzed, and I am utterly confused.  Tell me which is the better path for me.  Let me be your disciple.  I have fallen at your feet;  give me instruction.

“What can overcome a sorrow that saps all my vitality?  Even power over men and (deities) or the wealth of an empire seems empty.”  (v6-8).

“As they stood between the two armies, Sri Krishna smiled and replied to Arjuna, who had sunk into despair.” (v10).

“You speak sincerely, but your sorrow has no cause.  The wise grieve neither for the living nor for the dead.”  (v11).

“There has never been a time when you and I and the kings gathered here have not existed, nor will there be a time when we will cease to exist.”  (v12).

“When the senses contact sense objects, a person experiences cold or heat, pleasure or pain.  These experiences are fleeting;  they come and go.  Bear them patiently, Arjuna.

“Those who are not affected by these changes, who are the same in pleasure and pain, are truly wise and fit for immortality.  Assert your strength and realize this!”  (v14-15).

“The impermanent has no reality;  reality lies in the eternal.  Those who have seen the boundary between these two have attained the end of all knowledge.

“Realize that which pervades the universe and is indestructible;  no power can affect this unchanging, imperishable reality.

“The body is mortal, but (That which) dwells in the body is immortal and immeasurable. Therefore, Arjuna, fight in this battle.”  (v16-18)

“One man believes he is the slayer, another believes he is the slain.  Both are ignorant;  there is neither slayer nor slain.

“You were never born;  you will never die.  You have never changed;  you can never change.  Unborn, eternal, immutable, immemorial, you do not die when the body dies.

“Realizing that which is indestructible, eternal, unborn, and unchanging, how can you slay or cause another to slay?”  (v19-21).

“The Self cannot be pierced by weapons or burned by fire;  water cannot wet it, nor can the wind dry it.

“The Self cannot be pierced or burned, made wet or dry.  It is everlasting and infinite, standing on the motionless foundations of eternity.

“The Self is unmanifested, beyond all thought, beyond all change.  Knowing this, you should not grieve.”  (23-25).

Sri Krishna communicates the inevitability of temporal death and temporal birth, as well as the teaching of reincarnation.

“Considering your dharma, you should not vacillate.  For a warrior, nothing is higher than a war against evil.

“The warrior confronted with such a war should be pleased, Arjuna, for it comes as an open gate to heaven.

“But if you do not participate in this batter against evil, you will incur sin, violating your dharma and your honor.”  (v31-33).

“Death means the attainment of heaven;  victory means the enjoyment of the earth.  Therefore rise up, Arjuna, resolved to fight!”  (v37).

“Having made yourself alike in pain and pleasure, profit and loss, victory and defeat, engage in this great battle and you will be freed from sin.”  (v38).

“You have heard the intellectual explanation of Sankhya, Arjuna;  now listen to the principles of yoga.  By practicing these you can break through the bonds of karma.

“On this path effort never goes to waste, and there is no failure.  Even a little effort toward spiritual awareness will protect you from the greatest fear.”  (v39-40).

“Those who follow this path, resolving deep within themselves to seek Me alone, attain singleness of purpose.  For those who lack resolution, the decisions of life are many-branched and endless.”  (v41).

“There are ignorant people who speak flowery words and take delight in the letter of the law, saying that there is nothing else.

“Their hearts are full of selfish desires, Arjuna.  Their idea of heaven is their own enjoyment, and the aim of all their activities is pleasure and power.  The fruit of their actions is continual rebirth.

“Those whose minds are swept away by the pursuit of pleasure and power are incapable of following the supreme goal and will not attain samadhi.”  (v42-44).

“The scriptures describe the three gunas.  But you should be free from the action of the gunas, established in eternal truth, self-controlled, without any sense of duality or the desire to acquire and hoard.”  (v45).

“You have the right to work, but never to the fruit of work.  You should never engage in action for the sake of reward, nor should you long for inaction.

“Perform work in this world, Arjuna, as a man established within himself—without selfish attachments, and alike in success and defeat.  For yoga is perfect evenness of mind.”  (v47-48).

“Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness.  Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.

“When consciousness is unified, however, all vain anxiety is left behind.  There is no cause for worry, whether things go well or ill.  Therefore, devote yourself to the disciplines of yoga, for yoga is skill in action.”  (v49-50).

“When your mind has overcome the confusion of duality, you will attain the state of holy indifference to things you hear and things you have heard.”  (v52).

“When you are unmoved by the confusion of ideas and your mind is completely united in deep Samadhi, you will attain the state of perfect yoga.” (v53).

“They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart.”  (v55).

“Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger.  Established in meditation, they are truly wise.

“Fettered no more by selfish attachments, they are neither elated by good fortune nor depressed by bad.  Such are the seers.”  (v56-57).

“When you keep thinking about sense objects, attachment comes.  Attachment breeds desire, the lust of possession that burns to anger.

“Anger clouds the judgment;  you can no longer learn from past mistakes.  Lost is the power to choose between what is wise and what is unwise, and your life is utter waste.

“But when you move amidst the world of sense, free from attachment and aversion alike,

“there comes the peace in which all sorrows end, and you live in the wisdom of the Self.”  (v62-65).

“They are forever free who renounce all selfish desires and break away from the ego-cage of ‘I,’ ‘me,’ and ‘mine’ to be united with the Lord.

“This is the supreme state.  Attain to this, and pass from death to immortatilty.”  (v71-72).

--

Bhagavad Gita

Chapter 2

“This despair and weakness in a time of crisis is mean and unworthy of you, Arjuna.  How have you fallen into a state so far from the path to liberation?

“It does not become you to yield to this weakness.  Arise with a brave hear and destroy the enemy.”  (v2-3).

“Surely it would be better to spend my life begging than to kill these great and worthy souls!  If I killed them, every pleasure I found would be tainted.

“I don’t even know which would be better, for us to conquer them or for them to conquer us.”  (v5-6).

“My will is paralyzed, and I am utterly confused.  Tell me which is the better path for me.  Let me be your disciple.  I have fallen at your feet;  give me instruction.

“What can overcome a sorrow that saps all my vitality?  Even power over men and (deities) or the wealth of an empire seems empty.”  (v7-8).

“You speak sincerely, but your sorrow has no cause.  The wise grieve neither for the living nor for the dead.

“There has never been a time when you an I and the kings gathered here have not existed, nor will there be a time when we will cease to exist.”  (v11-12).

“When the senses contact sense objects, a person experiences cold or heat, pleasure or pain.  These experiences are fleeting;  they come and go.  Bear them patiently, Arjuna.

“Those who are not affected by these changes, who are the same in pleasure and pain, are (Truly) wise and fit for immortality.  Assert your strength and realize this!”  (v14-15).

“The impermanent has no (Reality);  (Relaity) lies in the eternal.  Those who have seen the boundary between these two have attained the end of all knowledge.

“Realize that which pervades the universe and is indestructible;  no power can affect this unchanging, imperishable (Reality).”  (v16-17).

“You were never born;  you will never die.  You have never changed;  you can never change.  Unborn, eternal, immutable, immemorial, you do not die when the body dies.

“Realizing that which is indestructible, eternal, unborn, and unchanging, how can you slay or cause another to slay?”  (v20-21).

“The Self cannot be pierced by weapons or burned by fire;  water cannot wet it, nor can the wind dry it.

“The Self cannot be pierced or burned, made wet or dry.  It is everlasting and infinite, standing on the motionless foundations of eternity.

“The Self is unmanifested, beyond all though, beyond all change.  Knowing this, you should not grieve.”  (23-25).

“The Self of all beings, living within the body, is eternal and cannot be harmed.  Therefore, do not grieve.”  (v30).

Sri Krishna references Arjuna’s duties as a Kshatriya warrior.

“There are ignorant people who speak flowery words and take delight in the letter of the law, saying that there is nothing else.

“Their hearts are full of selfish desires, Arjuna.  Their idea of heaven is their own enjoyment, and the aim of all their activities is pleasure and power.  The fruit of their actions is continual rebirth.

“Those whose minds are swept away by the pursuit of pleasure and power are incapable of following the supreme goal and will not Samadhi.”  (v42-44).

“The scriptures describe the three gunas.  But you should be free from the action of the gunas, established in eternal (Truth), self-controlled, without any sense of duality or the desire to acquire and hoard.”  (v45).

“You have the right to work, but never to the fruit of work.  You should never engage in action for the sake of reward, nor should you long for inaction.

“Perform work in this world, Arjuna, as a man established within himself—without selfish attachments, and alike in success and defeat.  For yoga is perfect evenness of mind.”  (v47-48).

“Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness.  Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.

“When consciousness is unified, however, all vain anxiety is left behind.  There is no cause for worry, whether things go well or ill.  Therefore, devote yourself to the disciplines of yoga, for yoga is skill in action.

“The wise unify their consciousness and abandon attachment to the fruits of action, which binds a person to continual rebirth.  Thus they attain a state beyond all evil.

“When your mind has overcome the confusion of duality, you will attain the state holy indifference to things you hear and things you have heard.

“When you are unmoved by the confusion of ideas and your mind is completely united in deep Samadhi, you will attain the state of perfect yoga.”  (v49-53).

“They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart.

“Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger.  Established in meditation, they are (Truly) wise.

“Fettered no more by selfish attachments, they are neither elated by (beneficial) fortune nor depressed by bad.  Such are the seers.”  (v55-57).

“When you keep thinking about sense objects, attachment comes.  Attachment breeds desire, the lust of possession that burns to anger.

“Anger clouds the judgment;  you can no longer learn from past mistakes.  Lost is the power to choose between what is wise and what is unwise, and your life is utter waste.

“But when you move amidst the world of sense, free from attachment and aversion alike,

“there comes the peace in which all sorrows end, and you live in the wisdom of the Self.”  (v62-65).

“They are forever free who renounce all selfish desires and break away from the ego-cage of ‘I,’ ‘me,’ and ‘mine’ to be united with the Lord.

“This is the supreme stage.  Attain to this, and pass from death to immortality.”

--

(Discussion Questions From Chapters 1 – 2)

What intrinsic principles of altruism, and perhaps empathy and equanimity, exist within the opening, and the continual progression of the narrative of the Bhagavad Gita:  that the narrative of the protagonists, Arjuna and Sri Krishna, is actually told by the battle enemies of Arjuna and Sri Krishna, that being Dhritarashtra and his advisor, Sanjaya?  Does being honoured by one’s enemy intrinsically establish a certain veracity within the principles that are being communicated?  How does this compare with the narrative of Balaam and Balaak overlooking the camp of Israel?  And how does this compare with the Koranic teaching of each individual being told each individual’s sum of deeds at the Day of Judgment?  What similitude, symmetry exists within the notion of every person’s biography of life being written by each individual’s fiercest enemy?  And what validity exists within the teaching, also from the Bhagavad Gita, of one’s fiercest enemy being one’s own self (ego and selfish tendencies)?

How does the theme of Creation, within the opening of the Torah, compare with the theme of the battlefield, within the Bhagavad Gita;  what intrinsic characteristics about life do each of these narratives respectively share, and what similarities may be perceived amidst these two respective beginnings?  How do these compare with the respective openings within the Gospels, the Koran, and the Digha Nikaya?

How does Arjuna’s despair at the prospect of fighting against his relatives, and his coinciding description of the virtues of familial relationships, compare with Jesus’s teaching regarding brother fighting against brother, and choosing spiritual pursuits over familial allegiances?  How does this compare with the example of the Buddha, as well;  and how might these considerations be perceived amidst Moshe’s political circumstances amidst the tribes of Israel, and the designation of Aaron, and his sons, as Priests?  And amidst the emphasis of family, as well as upon the Umma, what teachings does Islam have to provide in this respect?

Does Arjuna’s soliloquy regarding the “decline of the family” have any merit? How does this proclamation compare with the family dynamics amongst the children and grandchildren of Avraham (and particularly the sons of Israel), within the Torah?  How does this family integrity amongst the tribes of Israel compare to Arjuna’s sentiment?

Within the Bhagavad Gita, there are conflicting commands for Arjuna to become a spiritual aspirant and for Arjuna to abide by his warrior caste duties;  and whilst explicit commands dictate fighting against the enemy, the esoteric teachings describe this enemy as one’s own selfishness;  what is the tangible guidance that is provided to Arjuna?  Also, within Verse 5 of Chapter 2, Arjuna specifically references the traditional practise od asceticism, although this seems to be discouraged;  what path does Sri Krishna ultimately teach, and is this Universal for all individuals?

Arjuna is described as a prominent and respected warrior, with prestige and confidence when entering the battlefield described within the beginning of the Bhagavad Gita;  and such a description seems like it might resonate with many young men, particularly those who experience some early victories within life and then are subsequently confronted with an existential crisis;  how does this life experience compare with the similar and respective narratives shared within the Torah (intergenerational family storylines and exodus), the Gospels (Jesus becoming a healer and challenging convention), the Koran (the respective narratives of different Prophets, and the Digha Nikaya (the Buddha leaving the princely life to become a Tathagata)?

What is the nature of Arjuna’s and Sri Krishna’s relationship before entering the battlefield;  what actual physical form does Sri Krishna maintain before Arjuna’s subsequent vision?

Within Verse 12 of Chapter 2, Sri Krishna communicates through Arjuna’s ego and directly into Arjuna’s spirit and the Divine quality that exists within Arjuna;  what are some additional manners in which such communication can be described, and how might such communication be evidenced within the narratives of additional religious traditions, such as the Adonai speaking to Moshe at the burning bush, God proclaiming being pleased with Jesus, Jibril visiting Muhammad, and the Buddha attaining Enlightenment and experiencing Nirvana?  What are significant distinctions amidst this, and what may be a line of symmetry amidst all these respective experiences?

Within the reference to phenomenon of pleasure and pain, Sri Krishna intrinsically introduces the doctrine of duality and “transcending duality;”  how might this notion of the senses compare within the sensual/carnal allegory of the Tree of Knowledge;  and how might the Tree of Knowledge be understood within the context of the duality of knowledge and abstinence of knowledge?  What may be some metaphysical distinctions between the nature of the senses (as it is appropriately understood within the Bhagavad Gita teachings), and the nature of Knowledge (as it is appropriately understood within the Torah teachings)?

Further within Chapter 2, Sri Krishna introduces the Hindu teachings regarding maya and the impermanence of all phenomena that is evidenced by the senses;  this notion of all “actuality” within the Universe (all that which can be seen, heard, smelled, tasted, and touched) is exactly unReal:  all such phenomena is impermanent and exists within a continual process of change;  and that only that which exists beyond the senses (Universal abstractions and concepts, such as “Truth” and “Love”) are what is “Real;”  how might such a doctrine be appropriately perceived, understood, and practised within additional religious traditions (including Science) wherein such teachings are comparatively new;  or can such teachings be evidenced within additional religious traditions, as well?

How might the concept/phenomenon of “the Self” be appropriately understood within a “Western” context?  Is the “Self” equitable to the “Atman,” and what is the connexion between the Self and Brahman?  Can the Self be understood as the “Spirit of God,” and how might the Western notions of an individual’s “spirit” and an individual’s “soul” be appropriately explained and distinguished, autonomously, as well as within the context of the Self and the Atman?

Amidst Sri Krishna’s teaching to Arjuna to practise indifference, why Arjuna care about how others perceive his honour, and what would motivate Arjuna to actually fight in the battle?  And amidst such “equanimity,” how does one genuinely and appropriately discern what is the “wellbeing” of others?  And how does this compare with the teachings of Hillel (doing unto others as one would have others do unto one’s self), and Jesus’s teaching, “Love thy enemies”?  And how does this compare with the teachings of the Buddha, as well as with the teachings of Muhammad?

What similarities exist between these two teachings:  Sri Krishna’s description of those without resolution being enveloped within individual pursuits of pleasure, and the Koran’s description of material wealth being a test for humanity?

What lessons may be learned from acknowledging that the Arabic word for the day of the month in which “Shabbat” is observed is also similar to that word;  and that the Francais word for this same day (“Saturday” in English) is actually:  “Samedi”?

Amidst the practise of complete indifference, there is the presumption that an individual continues to eat and perform additional activities (and maintain additional material and further requirements) in order to simply sustain one’s life;  therefore, can such a life actually be completely indifferent?  Does the communicated indifference actually mean, “substantial indifference,” rather than “absolute indifference”?  Or, amidst a proficiency within such practise, does an individual simply “go with the flow,” perhaps like the Taoist teaching regarding water searching for the lowest place, whilst simultaneously maintaining a sense of purpose and direction in life that involves improving the wellbeing of others?

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(Discussion Questions From Chapters 1 – 2)

Why is the Bhagavad Gita essentially a dialogue between Dhritarashtra and Sanjaya (who shares the dialogue between Arjuna and Sri Krishna)?  And why does the first chapter further begin with the dialogue between Duryodhana and Drona, rather than Arjuna and Sri Krishna?

What legitimacy exists within the arguments that Arjuna makes discouraging the prospect of warring against his relatives?  How might this be considered amidst the notion of the participants of the battlefield all being the children and descendants of the same parents?  What implications does this have regarding the notion of raising children who are siblings to each other?  What purpose exists within the raising of children amidst the perception of such children eventually warring against each other?  How might such warfare be prevented?  What insight do the teachings of sattvic characteristics, equanimity, and spiritual aspiration provide regarding such perpetual harmony?

Is “spiritual evolution” an inter-generational phenomenon, as Arjuna communicates?  How does this compare with Sri Krishna’s teaching regarding the Divine presence of Brahman existing within each individual?  Is there any legitimacy within the notion of each individual being directly derived from Brahman;  and if so, what is the nature of spiritual evolution (inter-generationally and otherwise) amidst having such origins?

Is there any intrinsic or direct (metaphysical, esoteric, and/or additional) connexion between Arjuna releasing his bow and arrow from his grasp, and Arjuna subsequently receiving the spiritual teachings from Sri Krishna?

Who is “the enemy” that Sri Krishna references within Verse 3?

What may be some examples, within additional religious traditions, of Brahman communicating directly to (through) the soul of an individual, as Sri Krishna does in responding to Arjuna’s plee?

How does the teaching of the Self existing “beyond all thought” compare with the ascension through the 4 Jhanas, as described by the Buddha?

Amidst the consideration of “attaining a state beyond all evil,” is there any legitimacy within the consideration of “evil,” itself, simply being an illusion?  Is there any legitimacy within the consideration of all people and phenomena being exactly the manifestation of an individual’s Karma, and thus even that which is perceived as “evil” having some intrinsic purpose and redeeming quality within an individual’s life?  What lesson may exist within that which is perceived as evil;  and how might such adversity simply be an exaggerated extension of an individual’s own self?

What is an appropriate extent for an individual to consider the manner in which an individual exists exactly as the Karma of all the beings that exist around that individual?

Amidst the closing of Chapter 2, what is a tangible description of progressing from existing as an individual “I” into existing as the Universal, and absolute, “I”?  Is it possible to fully perceive such an existence whilst continuing to maintain a personal identity;  and if so, what semblance of such an existence can be perceived whilst maintaining a personal identity, if even simply the concept can be perceived?

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Digha Nikaya

Brahma Gala Sutta

Chapter 2

“There are, brethren, some recluses and (Brahmins) who are Eternalists with regard to some things, and in regard to others Non-Eternalists;  who on four ground maintain that the soul and the world are partly eternal and partly not.

“And what is it that these venerable ones depend upon, what is it that they start from, in arriving at this conclusion?

“Now there comes a time, brethren, when, sooner or later, after the lapse of a long long period, this world-system passes away.  And when this happens beings have mostly been reborn in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, continuing in glory;  and thus they remain for a long long period of time.

“Now there comes also a time, brethren, when, sooner or later, this world-system begins to re-evolve.  When this happens the Palace of Brahma appears, but it is empty.  And some being or other, either because his span of years has passed or his merit is exhausted, falls from that World of Radiance, and comes to life in the Palace of Brahma.  And there also he lives made of mind, feeding on joy, radiating light from himself, traversing the air, continuing in glory;  and thus dos he remain for a long long period of time.

“Now there arises in him, from his dwelling there so long alone, a dissatisfaction and a longing:  ‘O!  would that other beings might come to join me in this place!’  And just then, either because their span of years had passed or their merit was exhausted, other beings fall from the World of Radiance, and appear in the Palace of Brahma as companions to him, and in all respects like him.

“On this, brethren, the one who was first reborn thinks thus to himself:  ‘I am Brahma, the Great Brahma, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be.  These other beings are of my creation.  And why is that so?  A while ago I thought, ‘Would that they might come!’  And on my mental aspiration, behold the beings came.’

“And those beings themselves, too, think thus:  ‘This must be Brahma, the Great Brahma, the Supreme, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be.  And we must have been created by him.  And why?  Because, as we are, it was he who was here first, and we came after that.’

“On this, brethren, the one who first came into existence there is of longer life, and more glorious, and more powerful than those who appeared after him.  And it might well be, brethren, that some being on his falling from that state, should come hither.  And having come hither he might go forth from the household life into the homeless state.  And having thus become a recluse he, by reason of ardour of exertion of application of earnestness of careful thought, reaches up to such rapture of heart that, rapt in heart, he calls to mind his last dwelling-place, but not the previous ones.  He says to himself, ‘That illustrious Brahma, the Great Brahma, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator the Chief of all, appointing to each his place, the Ancient of days, the (Creator) of all that are and are to be, he by whom we were created, he is steadfast immutable eternal, of a nature that knows no change, and he will remain so for ever and ever.  But we who were created by him have come hither as being impermanent mutable limited in duration of life.

“This, brethren, is the first state of things on account of which, starting out from which, some recluses and Brahmans, being Eternalists as to some things, and Non-eternalists as to others, maintain that the soul and the world are partly eternal and partly not.”  (v1-6).

The Buddha describes another set of sentient beings, “Debauched by Pleasure,” who fall because of lack of self-control.

The Buddha describes another set of sentient beings, “Debauched by Mind,” who fall because of becoming imbecile, after having severe enmity towards each other.

“And what is the fourth?

“In this case, brethren, some recluse or (Brahmin) is addicted to logic and reasoning.  He gives utterance to the following conclusion of his own, beaten out by his argumentation and based on his sophistry:  ‘This which is called eye and ear and nose and tongue and body is a self which is impermanent, unstable, not eternal, subject to change.  But that which is called heart, or mind, or consciousness is a self which is permanent, stedfast, eternal, and knows no change, and it will remain for ever and ever.”  (v13).

“Now of these, brethren, the Tathagata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them.  That does he know, and he knows also other things far beyond (far better than those speculations);  and having that knowledge, he is not puffed up, and thus untarnished he has, in his own heart, (Realised) the way of escape from them, has understood, as they (actually) are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any of those things men are eager for he, the Tathagata, is quite set free.

“These, brethren, are those other things, profound, difficult to (Realise), hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathagata, having himself (Realised) and seen face to face, hath set forth;  and it si concerning these that they who would rightly praise the Tathagata in accordance with the (Truth), should speak.  (v15).

“There are, brethren, certain recluses and (Brahmins) who are Extensionists, and who in four ways set forth the infinity or finiteness of the world.”  (v16).

From logic and reasoning, Extensionists proclaim either the Universe being:  1.)  finite, 2.)  infinite, 3.)  limited vertically, infinitely horizontal, and 4.)  other than finite or infinite.

“There are, brethren, some recluses and (Brahmins) who wriggle like eels;  and when a question is put to them on this or that they resort to equivocation, to eel-wriggling, and this in four ways.

“Now on what ground, starting out from what, do those venerable ones do so?”  (v23).

Eel-wriggling is caused by a lack of understanding of good and bad, and differ by:  1.)  fear of resentment, 2.)  fear of lowered rebirth, 3.)  fear of complexity of issues, and 4.)  being “dull and stupid.”

“There are, brethren, some recluses and (Brahmins) who are Fortuitous Originists, and who in two ways maintain that the soul and the world arise without a cause.  And on what ground, starting out from what, do they do so?”  (v30).

“There are, brethren, certain (celestial beings) called Unconscious Beings.  As soon as an idea occurs to them they fall from that state.”  (v31).

“In this case, brethren, some recluse or (Brahmin) is addicted to logic and reasoning.  He gives utterance to the following conclusion of his own, beaten out by his argumentations, and based on his sophistry:  ‘The soul and the world arose without a cause.’”  (v32-33).

“There are, brethren, recluses and (Brahmins) who arrange the future, whose speculations are concerned with the future, and who on forty-four grounds put forward various assertions regarding the future.  And on account of what, starting our from what, do they do so?”

The Buddha describes respective doctrines pertaining the nature of the soul after death, and the characteristics of form, infinity, mode of consciousness, and happiness.

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Can the “transmigratory” experience that the Buddha describes be also understood as an esoteric experience attained through proficient meditation?  How can one, whilst existing within this temporal realm, discern between what may be a manifestation of imagination (or revelation) within this life, and what may be the remembrance of a previous life?

When the Digha Nikaya refers to “Brahma,” within Chapter 2 of the Brahma Gala Sutta, is this a reference to “Brahma” (the “Creator” characteristic of the Ultimate Reality of Brahman, within Hindu Theology), or is this an actual reference to Brahman?

If an individual maintains full discernability and control over an individual’s existence, why does an individual effectively “decide” to experience suffering within life?  What prompts an individual to exist in the first place?  How does the notion of Karma factor within this Buddhist notion of Dependent Origination and Becoming?  Does this phenomenon of Karma exist beyond an individual’s capacity to determine an individual’s own experience within this temporal realm;  and if so, how is karma determine?  What “controls” karma?  Is it simply the amalgamation of the respective individual thoughts, words, and actions of all sentient beings, or does it exist (as the 4 Jhanas might suggest) beyond the realm of even thought?

Within the opening of Chapter 2, there is the description of a sentient being summoning the existence (or arrival) of additional sentient beings into the realm of that initial sentient being;  how does this compare with the Buddhist doctrine of Dependent Origination and Becoming:  that each individual exists because each individual exactly maintains an interest to exist?  How might this description, within Chapter 2, specifically coincide with the Buddhist Doctrine of Dependent Origination and Becoming?

It may be considered that the “ego” of the sentient being described within the opening of Chapter 2 is extremely enlarged, amidst the proclamations of being the Creator of all beings;  yet, how might the ego be described, of the individual who criticises and demystifies such claims?

Does this notion of existing within a realm (or other geographic location) first have some form of esoteric, intrinsic, “Universal” application with respect to historic and contemporary territorial claims?  How might such a principle, and additional principles, be evidenced within additional religious traditions?  What might be some additional principles utilised as a premise for assert ownership/stewardship claims?

Within this initial teaching, there is a description of the initial sentient being having an increased amount of power compared with the “newer” sentient being;  this may be compared to the typical phenomena of an older child being bigger and stronger than a younger child;  what characteristics of this additional realm are synonymous with this temporal realm of the Universe;  what characteristics are different;  and what may be some implied lessons from this additional realm towards our interactions within this temporal realm of the Universe (both from the described actions of the sentient beings, and from the teachings of the Buddha)?

Do such teachings of “additional realms” suggest previous experiences of the Buddha (within actuality and/or within meditation)?

What is the nature of the “fall” of a sentient being from a previous realm of existence?  What prompts an individual to “forget” such a previous existence, and only recalling such after pursuing spiritual wisdom?  Might this be understood as a parable regarding the indulgences and transgressions and individual commits, causing confusion within an individual and additional adverse circumstances, until the individual “awakens” from such intoxication and pursues the spiritual life?  To what extent is the Buddha susceptible to such intoxication (particularly amidst the Hindu teaching regarding the attachment of sattva to the pursuit of wisdom)?

What comparisons can be made between the proclamations of (and perceptions towards) the initial sentient being (being praised within the additional realm of existence), and the traditional reverence (and even worship) of Prophetic leaders within this realm, including Jesus, Moshe, Muhamamd, the Buddha, and Sri Krishna?

Does the description that the Buddha seems to implicitly criticise within Verse 13 (regarding the impermanence of sense objects and the permanence of the esoteric) actually coincide with both Hindu and Buddhist doctrine?  And/or is the Buddha simply tacitly criticising proclamation of the permanence of certain intangible phenomena?  If so, how does such a teaching intersect with the concept and phenomenon of Nirvana?

Within this opening book of the “Brahma Gala Sutta,” within the Digha Nikaya, the Buddha significantly admonishes the respective doctrines of his contemporaries;  how does this compare with the respective approaches of Avraham, Moshe, Jesus, and Muhamamd?  Is an intrinsic characteristic of a Prophet to criticise?  How does this compare with the imperatives for compassion and righteousness?

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Gospels

Matthew 3 – 4

“In those days came John the Baptist, preaching in the wilderness of Judea, ‘Repent, for the (Sovereignty) of heaven is at hand.’”  (v1-2).

“Now John wore a garment of camel’s hair, and a leather girdle around his waist;  and his food was locusts and wild honey.  Then went out to him Jerusalem and all Judea and all the region about the Jordan, and they were baptized by him in the river Jordan, confessing their sins.”  (v4-6).

John the Baptist chastises the Pharisees and Saducees, and proclaims emergence of Jesus.

“Then Jesus came from Galilee to the Jordan to John, to be baptized by him.  John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’  But Jesus answered him, ‘Let it be so now;  for thus it is fitting for us to fulfil all righteousness.’  Then he consented.”  (v13-15).

“And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him;  an lo, a voice from heaven, saying, ‘This is (My) beloved Son, with whom I am well pleased.’”  (v16-17).

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.  And he fasted forty days and forty nights, and afterward he was hungry.  And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’  But he answered, ‘It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’’

“Then the devil took him to the holy city, and set him on the pinnacle of the temple, and said to him, ‘If you are the Son of God, throw yourself down;  for it is written,

“ ‘ ‘(God) will give (God’s) angels charge of you,’ and, ‘On their hands they will bear you up, lest you strike your foot against a stone.’’

“Jesus said to him, ‘Again it is written, ‘You shall not tempt the Lord your God.’’  Again the deveil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them;  and he said to him, ‘All these I will give you, if you will fall down and worship me.’  Then Jesus said to him, ‘Begone, Satan!  for it is written,

“ ‘ ‘You shall worship the Lord your God and (God) only shall you serve.’’

“Then the devil left him, and behold, angels came and ministered to him.”  (v1-11).

Jesus begins to preach.

“As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea;  for they were fishermen.  And he said to them, ‘Follow me, and I will make you fishers of men.’”  (v18-19).

“And he went about all Galilee, teaching in their synagogues and preaching the gospel of the (Sovereignty) and healing every disease and every infirmity among the people.”  (v23).

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Gospels

Matthew 3 – 4

“In those days came John the Baptist, preaching in the wilderness of Judea, ‘Repent, for the (Sovereignty) of heaven is at hand.”  (v1-2).

John baptises people, and warns the people of the arrival of Jesus.

“Then Jesus came from Galilee to the Jordan to John, to be baptized by him.  John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’  But Jesus answered him, ‘Let it be so now;  for thus it is fitting for us to fulfil all righteousness.’  Then he consented.  And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him;  and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased.’”  (v13-17).

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.  And he fasted forty days and forty nights, and afterward he was hungry.”  (v1-2).

Jesus is tempted and commands the source of temptation to vanish.

Jesus summons Peter, and his brother, Andrew, as well as James and John, the sons of Zebedee.

“And he went about all Galilee, teaching in their synagogues and preaching the gospel of the (Sovereignty) and healing every disease and every infirmity among the people.”  (v23).

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(Discussion Questions From Chapters 1 – 5)

The opening of the New Testament begins with the assertion of the biological genealogy of Jesus;  what is the intention with this?  Is this provided as a transition from the Hebrew Tanackh (which is also included within the Christian Bible), and/or is this a “stand-alone” affirmation?  What comparisons might be made between this opening and diplomatic introductions between leaders of nations, as well as some of the described introductions that the contemporaries (and particularly the Brahmins) of the Buddha assert when approaching the Buddha and listening to his discourse;  as well as with the familial lineages that are described within the Book of Beresheit, within the Torah?  How does such an assertion influence the first-time reader/audience towards listening to the subsequent narrative and teachings?  How does this compare with the respective openings of the Torah, the Bhagavad Gita, and the Digha Nikaya?

Amidst the assertion of the biological genealogy of Jesus within the tradition of Judaism, and as a descendant of David and Avraham, there is also the proclamation of Jesus as “Christ;”  what are some of the implications and effects of this duality?  How might this compare with the Universal experience amongst men:  the eventual necessity of a young man asserting his own manhood, amidst and distinct from, that of his far (father) and fars?

Amidst the description of Jesus being a descendant of Yudah, how does this influence the intrinsic competition for authority amongst the sons of Israel, particularly Yudah, Levi (and the respective sons of Moshe and Aaron), and Yosef (and his sons, Ephraim and Manasseh)?  Is there any direct and/or esoteric significance within the fact that Jesus is also born as the son of Yosef, whose father is also named Yaakov, and who is the husband of Mary?

What is the significance within the communicated symmetry of the 14 generations (Abraham to David to Babylon to Jesus)?  Does this coincide with the traditional records amongst Israel?

What is the nature of Joseph’s belief when learning of the pregnancy of his fiancé, Mary, without actually sleeping with her, to perceive of Jesus’s conception being Divine?  Does this narrative suggest for additional men to maintain similar affirmations of Faith, amidst such difficult circumstances?  And how does this exist within the extended context of the seemingly unattainable “Sunna” of Jesus;  and how does that compare with the “Sunna” of Muhammad, as well as with the respective teachings of Moshe (respectively regarding the attainability of such practises of righteousness), and the Buddha, and within the Bhagavad Gita?

Do the wise men actually intend to “worship” the baby Jesus, or to effectively “honour” the baby Jesus?  Are these wise men from the tribes of Israel (worshipping only Adonai), or are these wise men from additional tribes that may previously conduct idol worship?

How does Herod’s killing of the children born around Jesus compare with Paraoh’s decree against all Hebrew male babies amidst the birth of Moshe?  What significance and meaning exists within the sacrifice made by these children;  and how does this compare with the sacrifice made by the Buddha’s mor immediately upon his birth?  How does all this compare with the sacrifice made upon the battlefield described within the Bhagavad Gita?

How does John the Baptist’s lifestyle compare with that of Jesus, as well as those respectively of Moshe, Arjuna, the Buddha, and Muhammad, and additional Prophets?

Why does Jesus solicit baptism from John, and what is meant by “fulfilling all righteousness”?  Is this baptism necessary as part of a transition from traditional doctrine to the teachings that Jesus introduces?  How does this compare with the Buddha’s practise of asceticism, and severe austerity, before sitting at the Bodhi tree, attaining Enlightenment, experiencing Nirvana, and teaching the Dharma?

How does Jesus’s ascension and temptation compare with Moshe’s experience with the burning bush and communing with Adonai atop Mount Sinai;  with the Buddha’s sitting at the Bodhi Tree, attaining Enlightenment, and learning Nirvana;  with Arjuna’s conversation with Sri Krishna amidst the battlefield against the Kurus;  and with Muhammad’s seclusions and conversations with the angel, Jibril?

How does Jesus’s conversation with “the devil” compare with Chavah’s (Eve’s) conversation with the serpent?  How does the concept of “Knowledge” differ amidst these two narratives, and how is it synonymous?  What are some distinguishing implications from the distinct responses of Chavah and Jesus;  is such comparison (presuming “the devil” and the serpent as the constant within these narratives) even accurate?  Which is of increased significance:  the assertion of Mary’s virginity or the assertion of Jesus’s virginity;  which may be perceived as the mightier miracle?

How does the temptations experienced by Jesus compare with the trial imposed upon Avraham, as well as with the temptations of Mara towards the Buddha?

Amidst the awareness of fishers eventually selling fish to be eaten, and shepherd eventually slaughtering the cattle similarly to be eaten, how might the metaphors and parables of the “fishers of men,” and the “good shepherd,” be increasingly appropriately communicated and understood?

Within Chapter 5, Jesus begins his “Sermon on the Mount;”  how do the circumstances and the actual teachings of this “Sermon” compare and contrast with the respective circumstances and actual teachings of the Buddha sharing the Dharma with the Sangha;  with Moshe providing the mitzvot from Mount Sinai and the wilderness;  with Muhammad revealing the Koran to the Umma amidst Mecca and Medina;  with Sanjaya narrating the Bhagavad Gita to Dhritarashtra involving the battlefield between the Kurus and the Pandavas;  and additionall?

How does the teaching regarding, “the merciful receiving mercy,” compare with the teaching from the Bhagavad Gita regarding, “holding the Self by means of the Self”?

Within Chapter 5, Verse 20, Jesus tells his disciples to have increased righteousness than the scribes and the Pharisees, also referencing certain legitimacy within conventional doctrines;  how does this compare and contrast with the Buddha’s teachings amidst Brahmins and Kshatriyas;  with Moshe’s interaction with Paraoh;  with Muhammad’s interaction with the conventional leaders of Arabia;  and with Sri Krishna’s teachings of obeisance to varna and spiritual aspiration;  and additionally?  What are some additional, historic and contemporary examples of radicals adhering closer to the Truth of conventional laws to alleviate the transgressive control of previous conventional authorities?

Within Jesus’s teaching to leave the altar and first be reconciled with one’s brother, how might this be applied within a comprehensive economic and additional manner?  How might the teachings and the disciples of additional Prophets respond to such practises?  What are the distinctions between, and what are the confluences amidst, “serving God” and being reconciled with humanity and the Universe?

How do Jesus’s references to hell compare with those within the Koran, as well as with Moshe’s curse towards the end of Devarim, and with the respective description of rebirth in lower states both within the Digha Nikaya and the Bhagavad Gita?

Amidst the basic consideration that some form of lust is required to naturally facilitate procreation, is Jesus teaching a doctrine of celibacy?  How does this compare with respective teachings from the Buddha, Moshe, Muhammad, and from the Bhagavad Gita?

Within the middle portion of the “Sermon on the Mount” (towards the end of Chapter 5), Jesus includes specific teachings regarding chastity, honest speech, and ahimsa (abstinence from violence);  how does this compare with the basic 4 principles (ahimsa, Truthfulness, sexual morality, and socioeconomic balance) found within the mitzvot of the “10 Commandments,” the 5 basic disciplines of the Buddha, and the contemporary Welt Ethos?  Jesus additionally includes teachings regarding reconciliation and love;  how does this compare with the additional “Commandment” regarding covetousness, and the additional “discipline” regarding intoxicants, and how do these teachings compare with respective basic, core teachings within additional religious traditions?

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(Discussion Questions From Chapters 1 – 5)

Is there any significance within the consideration that Jesus is born to a man whose name is Yosef, whose far (father) is also named Yaakov, and who also experiences influential dreams, in a similar manner to Yosef, son of Yaakov, son of Yitzak, son of Avraham?

Why does “fulfilling all righteousness” require Jesus being baptised by John?

How does Jesus’s teaching, regarding “letting your light shine” and “benevolent works,” compare with the teaching within the Koran regarding the competition for “benevolent works” with life?

How does Jesus’s teachings regarding forgiveness and “turning the other cheek” compare with similar respective teachings within the Torah and the Koran?  How does this generosity compare with the equanimity communicated within the respective traditions of Buddhism and Hinduism?  What is the nature of the distinction between the act of forgiveness and pursuing forgiveness from others;  and how do the respective teachings within Judaism, Hinduism, Buddhism, and Islam compare with the teachings of Jesus to “leave the altar,” and pursue reconciliation? 

What is the absolute nature of oppression, and how does the Koranic teachings, regarding the duty to alleviate oppression, compare with Jesus’s teaching to “turn the other cheek”?

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Koran

Sura 2:  Al Baqarah (The Cow)

“I, Allah, am the best Knower.

“This Book, there is no doubt in it, is a guide to those who keep their duty,

“Who believe in the Unseen and keep up prayer and spend out of what We have given them,

“And who believe in that which has been revealed to thee and that which was revealed before thee, and of the Hereafter they are sure.

“These are on a right course from their Lord and these it is that are successful.

“Those who disbelieve—it being alike to them whether thou warn them or warn them not—they will not believe.

“Allah has sealed their hearts and their hearing; and there is a covering on their eyes, and for them is a grievous chastisement.”  (v1-7).

“And there are some people who say:  We believe in Allah and the Last Day;  and they are not believers.

“They seek to deceive Allah and those who believe, and they deceive only themselves and they perceive not.

“In their hearts is a disease, so Allah increased their disease, and for them is a painful chastisement because they lie.”  (v8-10).

“And when it is said to them, Make not mischief in the land, they say:  We are but peacemakers.

“Now surely they are the mischief-makers, but they perceive not.”  (v11-12).

“And when it is said to them, Believe as the people believe, they say:  Shall we believe as the fools believe?  Now surely they are the fools, but they know not.

“And when they meet those who believe, they say, We believe;  and when they are alone with their devils, they say:  Surely we are with you, we were only mocking.

“Allah will pay them back their mockery, and (Allah) leaves them alone in their inordinancy, blindly wandering on.

“These are they who buy error for guidance, so their bargain brings no gain, nor are they guided.”  (v13-16).

“Their parable is as the parable of one who kindles a fire, but when it illumines all around him, Allah takes away their light, and leaves them in darkness—they cannot see.

“Deaf, dumb, and blind, so they return not:

“Or like abundant rain from the cloud in which is darkness, and thunder and lightning;  they put their fingers into their ears because of the thunder-peal, for fear of death.  And Allah encompasses the disbelievers.

“The lightning almost takes away their sight.  Whenever it shines on them they walk in it, and when it becomes dark to them they stand still.  And if Allah had pleased, (Allah) would have taken away their hearing and their sight.  Surely Allah is Possessor of power over all things.”  (v17-20).

“O men, serve your Lord Who created you and those before you, so that you may guard against evil,

“Who made the earth a resting-place for you and the heaven a structure, and sends down rain from the clouds then brings forth with it fruits for your sustenance;  so do not set up rivals to Allah while you know.

“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your helpers besides Allah if you are (Truthful).

“But if you do it not—and you can never do it—then be on your guard against the fire whose fuel is men and stones;  it is prepared for the disbelievers.”  (v21-24).

“And give good news to those who believe and do good deeds, that for them are Gardens in which rivers flow.  Whenever they are given a portion of the fruit thereof, they will say:  This is what was given to us before;  and they are given the like of it.  And for them therein are pure companions and therein they will abide.”  (v25).

“Surely Allah disdains not to set forth any parable—a gnat or anything above that.  Then as for those who believe, they know that it is the (Truth) from their Lord;  and as for those who disbelieve, they say:  What is it that Allah means by this parable?  Many (Allah) leaves in error by it and many (Allah) leads aright by it.  And (Allah) leaves in error by it only the transgressors,

“Who break the covenant after its confirmation and cut asunder what Allah has ordained to be joined, and make mischief in the land.  These it is that are the losers.”  (v26-27).

“How can you deny Allah and you were without life and (Allah) gave you life?  Again, (Allah) will cause you to die and again bring you to life, then you shall be brought back to (Allah).”  (v28).

Allah creates Adam;  and Iblis refuses to submit to Adam.

“And We said:  O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous food wherever you wish, and approach not this tree, lest you be of the unjust.

“But the devil made tem slip from it, and caused them to depart from the state in which they were.  And We said:  Go forth, some of you are the enemies of others.  And there is for you in the earth an abode and a provision for a time.

“Then Adam received revealed words from his Lord, and (Allah) turned to him mercifully.  Surely (Allah) is Oft-returning to mercy, the Merciful.”  (v35-37).

“O Children of Israel, call to mind My favour which I bestowed on you and be faithful to your covenant with Me, I shall fulfill My covenant with you;  and Me, Me alone, should you fear.

“And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it;  neither take a mean price for My messages;  and keep your duty to Me, Me alone.

“And mix not up (Truth) with falsehood, nor hide the (Truth) while you know.

“And keep up prayer and pay the poor-rate and bow down with those who bow down.

“Do you enjoin men to be good and neglect your own souls while you read the Book?  Have you then no sense?

“And seek assistance through patience and prayer, and this is hard except fo the humble ones,

“Who know that they will meet their Lord and that to (Allah) they will return.”  (v40-46).

Allah further addresses the Children of Israel.

“And when We gave (Moshe) the Book and the Discrimination that you might walk aright.”  (v53).

“And indeed you know those among you who violated the Sabbath, so We said to them:  Be as apes, despised and hated.”  (v65).

“And some of them are illiterate;  they know not the Book but only from hearsay, and they do but conjecture.

“Woe!  Then to those who write the Book with their hands then say, This is from Allah;  so that they may take for it a small price.  So woe!  To them for what their hands write and woe! To them for what they earn.”  (v78-79).

“And those who believe and do good deeds, these are the owners of the Garden;  therein they abide.”  (v82).

There is reference to the transgressions and deception of children of Israel.

“Whoever is an enemy to Allah and (Allah’s) angels and (Allah’s) messengers and Gabriel and Michael, then surely Allah is an enemy to disbelievers.”  (v98).

“Neither those who disbelieve from among the people of the Book, nor the polytheists, like that any good should be sent down to you from your Lord.  And Allah chooses whom (Allah) pleases for (Allah’s) Mercy;  and Allah is the Lord of mighty grace.

“Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it.  Knowest thou not that Allah is Possessor of power over all things?”  (v105-106)

“And keep up prayer and pay the poor-rate.  And whatever good you send before for yourselves, you will find it with Allah.  Surely Allah is Seer of what you do.”  (v110).

“Nay, whoever submits himself entirely to Allah and he is the doer of good to others, he has his reward from his Lord, and there is no fear for such nor shall they grieve.”  (v112).

“And they say:  Allah has taken to (Allah) a son—glory be to (Allah)!  Rather, whatever is in the heavens and the earth is (Allah’s).  All are obedient to (Allah).

“Wonderful Originator of the heavens and the earth!  And when (Allah) decress an affair, (AlLah) says to it only, Be, and it is.”  (v116-117).

Allah establishes a covenant with Avraham.

There is the narrative of Avraham and Ishmael.

“And when (Avraham) and Ishmael raised the foundations of the House:  Our Lord, accept from us;  surely Thou are the Hearing, the Knowing.”  (v127).

“Or were you witnesses when death visited (Yaakov), when he said to his sons:  What will you serve after me?  They said:  We shall serve thy God and the God of thy fathers. (Avraham) and Ishmael and (Yitzak), one God only, and to (Allah) do we submit.”  (v133).

“Those are a people that have passed away;  and for them is what they earned and for you what you earn;  and you will not be asked of what they did.”  (v141).

There is reference to the Qiblah.

“Indeed We see the turning of thy face to heaven, so We shall surely make thee master of the qiblah which thou likest;  turn then thy face towards the Sacred Mosque.  And wherever you are turn your faces towards it.  And those who have been given the Book certainly know that it is the (Truth) from their Lord.  And Allah is not heedless of what they do.”  (v144).

“And everyone has a goal which he turn himself, so vie with one another in good works.  Wherever you are, Allah will bring you all together.  Surely Allah is Possessor of power over all things.”  (v148).

“O you who believe, seek assistance through patience and prayer;  surely Allah is with the patient.”  (v153).

“And speak not of those who are slain in Allah’s way as dead.  Nay, they are alive, but you perceive not.”  (v154).

“And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits.  And give good news to the patient,

“Who, when a misfortune befalls them, say:  Surely we are Allah’s, and to (Allah) we shall return.”  (v155).

“Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them too.

“Except those who repent and amend and make manifest the (Truth), these it si to whom I turn mercifully;  and I am the Oft-returning to mercy, the Merciful.”  (v159-160).

“In the creation of the heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, then gives life therewith to the earth after its death and spreads in it all kinds of animals, and the changing of the winds and the clouds made subservient between heaven and earth, there are surely signs for a people who understand.”  (v164).

“(Allah) has forbidden you only what dies of itself, and blood, and the flesh of swine, and that over which any other name than that of Allah has been invoked.  Then whoever is driven by necessity, not desiring, nor exceeding the limit, no sin is upon him.  Surely Allah is Forgiving, Merciful.”  (v173).

“It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels, and the Book and the prophets, and gives away wealth out of love for (Allah) to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate;  and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict.  These are they who are (Truthful);  and these are they who keep their duty.”  (v177).

Rules regarding capital punishment and inheritance are prescribed.

“O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil.”  (v183).

The rules of Ramadan are prescribed.

“And when My servants ask thee concerning Me, surely I am nigh.  I answer the prayer of the supplicant when he calls on Me, so they should hear My call and believe in Me that they may walk in the right way.”  (v186).

“And fight in the way of Allah against those who fight against you but be not aggressive.  Surely Allah loves not the aggressors.”  (v190).

“And fight them until there is no persecution, and religion is only for Allah.  But if they desist, then there should be no hostility except against the oppressors.”  (v193).

“And accomplish the pilgrimage and the visit for Allah.”  (v196).

The arrogance of temporal authority is described.

“The life of this world is made to seem fair to those who disbelieve, and they mock those who believe.  And those who keep their duty will be above them on the Day of Resurrection.  And Allah gives to whom (Allah) pleases without measure.”  (v212).

“Mankind is a single nation.  So Allah raised prophets as bearers of good news and as warners, and (Allah) revealed with them the Book with (Truth), that it might judge between people concerning that in which they differed.  And none but the very people who were given it differed about it after clear arguments had come to them, envying one another.  So Allah  as guided by (Allah’s) will those who believe to the (Truth) about which they differed.  And Allah guides whom (Allah) pleases to the right path.”  (v213).

“They ask thee about intoxicants and games of chance.  Say:  In both of them is a great sin and some advantage for men, and their sin is greater than their advantage.”  (v219).

“Your wives are a tilth for you, so go in to your tilth when you like, and send good beforehand for yourselves.  And keep your duty to Allah, and know that you will meet (Allah).  And give good news to the believers.”  (v223).

“And make not Allah by your oaths a hindrance to your doing good and keeping your duty and making peace between men.  And Allah is Hearing, Knowing.”  (v224).

Rules pertaining divorce are prescribed.

“Who is it that will offer to Allah a goodly gift, so (Allah) multiplies it to him manifold?  And Allah receives and amplifies, and to (Allah) you shall be returned.”  (v245).

There is the narrative of Saul and David.

“And when they went out against Goliath and his forces, they said:  Our Lord, pour out patience on us and make our steps firm and help us against the disbelieving people.”  (v250).

“We have made some of these messengers to excel others.  Among the m are they to whom Allah spoke, and some of them (Allah) exalted by many degrees of rank.”  (v253).

“There is no compulsion in religion—the right way is indeed clearly distinct from error.  Sor whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break.  And Allah is Hearing, Knowing.”  (v256).

“Allah is the Friend of those who believe—(Allah) brings them out of darkness into light.”  (v257).

There is the narrative of Avraham.

“Those who spend their wealth in the way of Allah, then follow not up what they spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve.”  (v262).

“A kind word with forgiveness is better than charity followed by injury.  And Allah is Self-sufficient, Forbearing.”  (v263).

“O you who believe, make not your charity worthless by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day.”  (v264).

“The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from (Allah) and abundance.  And Allah is Ample-giving, Knowing.”  (v268).

“And whatever alms you give or whatever vow you vow, Allah surely knows it.  And wrongdoers shall have no helpers.”  (v270).

“If you manifest charity, how excellent it is!  And if you hide it and give it to the poor, it is good for you.  And it will do away with some of your evil deeds;  and Allah is Aware of what you do.”  (v271).

“Their guidance is not thy duty, but Allah guides whom (Allah) pleases.  And whatever good thing you spend, it is to your good.  And you spend not but to seek Allah’s pleasure.  And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged.”  (v272).

“Those who swallow usury cannot arise except as he arises whom the devil prostrates by his touch.  That is because they say, Trading is only like usury.  And Allah has allowed trading and forbidden usury.”  (v275).

“And if the debtor is in straitness, let there be postponement till he is in ease.  And that you remit it as alms is better for you, if you only knew.

Directions for contractual arrangements are prescribed.

“O you who believe, when you contract a debt for a fixed time, write it down.”  (v282).

“Allah imposes not on any soul a duty beyond its scope.  For it, is that which it earns of good, and against it that which it works of evil.  Our Lord, punish us not if we forget or make a mistake.  Our Lord, do not lay on us a burden as Thou didst lay on those before us.  Our Lord, impose not on us afflictions which we have not the strength to bear.  And pardon us!  And grant us protection!  And have mercy on us!  Thou art our Patron, so grant us victory over the disbelieving people.”  (v286).

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Why is Sura 2 (Al Baqarah;  The Cow), selected as the first Sura with which to begin the Koran, after the first Sura (Al Fatihah;  The Opening)?  Why is the Koran organised in an “editorial” manner, rather than within a strictly chronological manner?  How might the Koran be understood (and revealed) amidst its study within a chronological order (and what exactly is such a chronological order)?  What are the reasoning and inspiration that are involved within this original editorial process?

Why does Allah decide to establish “disbelievers”?  Within Islam Theology, is Allah Omnipotent?  And how does such belief compare with the respective Theologies, regarding such Omnipotence, within Judaism, Hinduism, Buddhism, and Christianity?  Does the mere concept of Omnipotence connote the existence of Omnipotence;  and if so, what is the nature of such Omnipotence;  might such be elusively subtler than one might initially expect, amidst the coinciding notion of the “individual,” “ego,” and “free will”?  And what is the nature and purpose of free will amidst such a notion of Omnipotence?  Is the concept and experience of “disbelievers” simply a test for an individual to respond in a righteous, pious manner; might this include an individual becoming a teacher, and conveying such belief through an appropriate example?

What are the direct and implicit teachings within the opening of this Sura describing the characteristics of disbelievers?

How does the beginning of the Koran, amidst the duality of the believer and disbeliever, compare with the respective beginnings of the Torah, Bhagavad Gita, Digha Nikaya, and Gospels?  This binary of the believer and disbeliever continues throughout the Koran, including with it, what may be perceived as the “carrot and the stick” methodology (of describing the tremendous benefits received through belief, and the severe punishments incurred through disbelief);  what is the nature of this carrot-stick thread throughout the Koran;  and what are pragmatic, and specific, teachings of righteousness that are directly (and implicitly) connected with the communications of the “carrot” and “the stick”?  How does the direction of “simply being a warner/messenger” exist within this context of the “carrot” and “the stick;”  what is the intrinsic and comprehensive responsibility that a believer has towards, and surrounding, the disbelievers (and the actions of the disbelievers)?

How does the fire “feeding upon men and stones,” compare with the Bhagavad Gita’s description of the warriors being enveloped within the “fiery jaws” of Brahman?

Within Verses 26 – 27, there are references to both parables and covenants;  are these simply English terms utilised by the translator, and/or do these terms make specific references to the parables that Jesus teaches, and to the covenant established between Adonai and Israel?  How might the teachings within Verses 26 – 27 be connected with these 2 historic precedents?

Within Verse 28, there is a reference to the Day of Judgment (Al Yawm Qayimah), and the resurrection;  how does the Islamic belief in resurrection compare with those respective of Judaism and Christianity, as well as the respective beliefs of reincarnation within Hinduism and Buddhism?  How do such beliefs influence temporal behaviour, and social hierarchy, within respective religious communities, and amidst the aggregate interaction of all religious communities?

How does the narrative of Adam, within the Koran, compare with the narrative of Adam, within the Torah?  What is the nature of the interaction between Iblis and Adam;  what does this reveal about the intrinsic nature of humanity;  and how does this compare with the interaction and lessons provided from the Torah?  How does this narrative of the Creation of humanity compare with respective narratives and teachings from Hinduism and Buddhism (particularly comparing against the similar considerations regarding the Buddhist notion of Dependent Origination and Becoming)?  How does the inclusion of Eve, and the narrative of the Garden of Eden, factor within these considerations, as well?

Within Verse 40, there is the first, direct address to the Children of Israel;  and rather than direct admonishment or antagonism, the address includes the direction to obey Allah (Adonai, God), and also references the Torah;  how should this address be appropriately understood;  what are the implications of, and teachings from, this initial address regarding the intended interaction and relationships between Muslims and Jews (and the Children of Israel)?  What context does this establish for continuing address towards, and descriptions of, the Children of Israel?

Within Islam, there is emphatic invocation of the Name of “Allah,” as well as the reference to the “99 Beautiful Names of Allah;”  and within Judaism, there are certain protocols regarding the utilisation of the invocation of the term, “Adonai,” and strict prohibition regarding the recitation of Hashem;  how do these practises compare and contrast with each other, and what is the nature of the interaction between these 2 distinct practises?

Does the Koran’s affirmation of the Prophethood of Moshe also confirm the intrinsic stewardship of Eretz Israel (previously the land of Canaan) to the Children of Israel (particularly as it is Moshe who leads the Children of Israel all the way up to the entrance into Eretz Israel, with the specific command for the Children of Israel to inherit the land)?

How does the narrative of Moshe, within the Koran, compare and contrast with the narrative of Mosh, within the Torah?  How does the Koran’s approach towards including the narrative of Moshe compare with the Christian New Testament’s approach towards including the narrative of Moshe?  And how does these respective approaches compare with the temporal emergence of Buddhism amidst the established tradition of Hinduism, and its respective doctrines, Theology, and narratives?

Verse 65 seems to affirm the observance of Shabbat, yet elsewhere within the Koran, there is certain admonishment thereof;  amidst the weekly observance of Jummuah, how is the observance of Shabbat appropriately understood within the Koranic doctrine?

Verses 78 – 79 seem to refer to the literary tradition and emphasis within Judaism, and a certain socioeconomic disparity that emerges amongst the literate and the illiterate;  what are the teachings that are provided within this passage?  And what implications does the fact that Muhammad (PBUH), within his life, is effectively illiterate, have upon the teachings within this passage?  How do such teachings, facts, and implications influence (favourably and unfavourably) the Islamic emphasis of studying, memorising, and learning, the Koran?  How does this compare with respective literary traditions within Judaism, Hinduism, Buddhism, and Christianity?

Verse 82 teaches that the “owners of the Garden” are those who do good deeds;  who does this intersect with the notion of “Heaven on Earth,” and the temporal manifestation of “ultimate righteousness” and harmony (particularly within a Christian context)?  How does this compare with perceivably similar teachings regarding absolute equanimity amongst phenomena and understanding and cultivating the Divinity that exists within all phenomena (particularly within a Hindu context)?  How can such a teaching regarding the “Garden” be appropriately distinguished from the temporal experience of material bounties and indulgences, and encourage believers to strive beyond the pursuits of such accumulation?

Verse 106 effectively proclaims the legitimacy of the Koran as a “new revelation;”  what are the implications of this proclamation amidst the tradition of the Torah, and the New Testament, as well as the Vedas and the Tripitaka?  And how does this proclamation intrinsically effect the Koran amidst the emergence, and/or the propensity, of further “new revelations” subsequent to the establishment of the Koran?

Verses 110 and 112 provide teachings of righteousness and submission;  how are these 2 acts appropriately balanced within Islam, and how does this compare within the respective traditional teachings and practises within Judaism, Christianity, Hinduism, and Buddhism?  Are proclamations of creed and acts of submission sufficient in establishing an individual with Allah, and/or within an individual’s own community?  Are acts of righteousness alone sufficient for such establishment?  Where is the prioritization, and what is the appropriate range of balance?  And what are appropriate considerations amidst circumstances where an individual may exceed in one manner, and be considered deficient within another?

What is the nature of the connexion between Ishmael and Yaakov, within the Koran, and how does this compare with the nature of the connexion between Ishmael and Yaakov, within the Torah?

What is the nature, and origin, of the significance of the Qiblah, within the Koran and within the tradition of Islam?  How is this influenced by the consideration that the Qiblah is similarly revered by preceding religious traditions and cultures before the temporal emergence of Muhammad (PBUH) and the temporal provision of the Koran?

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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.