שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
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ૐ.אמן
Holy
Scriptures Study, Week 20 Tetzaveh;
118.6.20
Torah
Shemot
27:20 – 30:10
Adonai
commands Moshe for the Israelites to donate crushed oil to fuel the menorah,
tended by Aaron and his sons.
“Ordain
your brother Aaron and his sons Nadav, Avihu, Eleazar, and Ithamar from among
the Israelites, and bring them close to you so that Aaron and his sons can
serve Me as priests.” (v28:1).
“Make
sacred garments that will add dignity and honor for your brother Aaron.” (v28:2)
“These
are the garments that they shall make: a
breastplate, an ephod, a robe, a knitted tunic, a headdress, and a sash.” (v4).
2
onyx stones are engraved with the names of Israel’s sons and included within
Aaron’s ephod.
The
breastplate is commanded to be made, with 4 rows of 3 stones, each with the
name of a tribe of Israel.
“Place
the Urim and the Thumim in the judgment breastplate, over Aaron’s heart,
whenever Aaron enters into the presence of Adonai. He must carry the judgment-making device for
the Israelites at all times when he enters Adonai’s presence.” (v30).
“Make
the robe that is worn under the ephod out of blue wool.” (v31).
Pomegranates
and gold bells are fastened to the fringe of the robe.
“Make
a medallion of pure gold, and engrave on it, in the same manner as the signet
ring, the words “Holy to Adonai.” (v36).
“Weave
the tunic out of linen. Also make the
headdress and the embroidered sash out of linen.” (v39).
“Make
tunics and sashes for Aaron’s sons. Also
make dignified and beautiful headdresses for them.
“Clothe
Aaron and his sons in these garments.
Then anoint and ordain them to serve as priests before Me.
“Make
linen undergarments for them, reaching from their hips to their thighs.
“Aaron
and his sons must wear all these garments whenever they enter the Meeting Tent
or offer sacrifices on the altar, in the sanctuary;” (v40-43).
“(Moshe),
this is what you must do to ordain Aaron and his sons as priests to Me.
“Take
a young bull, two perfect rams, loaves of unleavened bread, unleavened loaves
mixed with olive oil, and flat matzot brushed with olive oil. All the loaves must be made of fine wheat flour.”
(v29:1-2).
Aaron
and his sons are washed with water, and Aaron is clothed in his garments, and
anointed with oil; Aaron’s sons are then
clothed.
The
bull is brought, Aaron and his sons lay hands on the bull, and the bull is
slaughtered; blood is smeared on altar,
blood is poured, the organs are burned on the altar, and the flesh is burned
outside the camp as a sin offering.
The
1st ram is slaughtered in similar manner as bull, with all parts
being burned on the altar.
The
2nd ram is slaughtered and blood is smeared upon Aaron and his sons,
the blood is sprinkled upon the garments, and the organs are burnt.
“Take
one flat unleavened loaf of bread, one loaf of oil bread, and one flat cake
from the basket of unleavened bread that is before Adonai.
“Put
all these items into the hands of Aaron and his sons, and have them offer them
as a wave offering before Adonai.”
(v23-24).
The
items are burned; the breast is removed
and offered as a wave offering, to be kept, with the thigh, for Aaron and his
sons.
“Take
the rest of the dedication ram and cook its flesh in a sacred area. Then Aaron and his sons shall eat the rams’
meat and the bread from the basket near the door of the Meeting Tent. They are the only ones permitted to eat the
meat and bread used to make atonement in the dedication ceremony. These offerings are sacred and must not be
eaten by nonpriests.” (v31-33).
Sacrifices
are prescribed for 7 days.
“This
is what you must sacrifice on the altar:
“Sacrifice
two lambs each day. The first lamb shall
be sacrificed in the morning, and the second lamb in the late afternoon.” (v38-39).
Flour,
olive oil, and wine are offered with burnt offering.
“It
shall be offered to Adonai at the entrance of the Meeting Tent, the place where
I will meet with the people and also speak to you. It is there that I will meet with the
Israelites, and the Tabernacle will be sanctified by My presence.” (v42-43).
“Make
an altar of acacia wood on which to burn incense.” (v1).
The
incense altar is also made of gold.
Aaron
is commanded to burn incense during the morning and the evening.
--
Why
are Aaron and his sons deemed as the High Priest of the Israelites, rather than
Moshe and his sons? What are the
dynamics amidst, and distinguishing between, the nature of Moshe’s leadership
and the nature of Aaron’s leadership?
Whilst Moshe appears to continue to be the “high leader” of the
Israelites, his “rule” seems to be undermined by the inheritance of
“priesthood” to Aaron’s sons, rather than to Moshe’s sons; is this because Moshe marries a woman outside
of the tribes of Israel? What are the
implications within these circumstances?
What
is the intrinsic significance of the materials included within the garments of
Aaron and his sons? What is the
appropriate balance between abstaining from creating a graven image and
attributing unique and esoteric significance to material objects?
What
is the meaning and significance within the aggregate, and each of the elements,
of the animal sacrifices? Amidst the
notion of providing a portion of an individual’s material prosperity as an
offering of appreciation, reverence, praise to Adonai, can these same
sacrifices be provided without the killing of any animals? Can the principles of compassion, generosity,
moderation alleviate the necessity of such sacrifices? How do the teachings of the Buddha, regarding
the quintessential sacrifice, compare with this?
How
do the practises of animal sacrifice compare to the teachings and practises
within the Koran of Islam?
--
Bhagavad
Gita
Chapter
2
Sri
Krishna upbraids Arjuna’s self-pity;
commands that a Kshatriya has the duty to fight in a righteous war.
Arjuna
is unsure which is better: to defeat his
enemy or for his enemy to defeat him.
“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)
Sri
Krishna begins to describe the True nature of reality; and the impermanence of the senses and that
which can be sensed.
“Realize
that which pervades the universe and is indestructible; no power can affect this unchanging,
imperishable reality.” (v17)
“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.” (v20)
Sri
Krishna describes the nature of the Self.
Sri
Krishna describes the dishonor of a Kshatriya who shies from battle.
Sri
Krishna introduces the concept of yoga;
the 3 gunas; and progressing
beyond duality.
“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.” (v47)
Sri
Krishna teaches detachment.
“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)
Thought
about objects leads to attachment leads to desire leads to lust leads to
anger; anger clouds judgment; Sri Krishna teaches to move beyond senses,
being free from both aversion and attachment.
Meditation
and interdependence are inferred.
--
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.”
(v1-2).
“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 and 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 sense 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 fir for immortality. Assert
your strength and (Realise) 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.” (v16).
“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.” (v20).
“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.” (v23-25).
“The Self of all beings,
living within the body, is eternal and cannot be harmed. Therefore, do not grieve.” (v30).
Sri Krishna explains the
benefits of warfare for a Kshatriya.
“Those who follow this
path, resolving deep within themselves to (search for) (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).
“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.”
(47-48).
“(Search for) 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 of 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.”
(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.” (v56).
“Fettered no more by
selfish attachments, they are neither elated by (beneficial) fortune nor
depressed by bad. Such are the
seers.” (v57).
“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).
--
Discussion
Questions From Chapters 1 – 2
Within
this beginning chapter of the Bhagavad Gita, there is the consideration of how
this story fits within the context of the Mahabharata. Although the teachings within the Bhagavad
Gita can arguably stand alone and seem to provide a general synopsis of Hindu
Theology and additional elements, how might these teachings be interpreted or
influenced amidst the context of the larger narrative of the Mahabharata? And furthermore, how are these narratives to
be understood within a linear perspective (as existing somewhere between the
historic narratives of Avraham, Moshe, Jesus, Muhammad, Zarathustra, Guru
Nanak, Baha’u’llah and the mythological stories of Greek, Roman, and additional
traditions; how does the nature of the narrative
of the Bhagavad Gita compare with the different realms (and reincarnation)
described by the Buddha; with the story
of Creation told from Bereshit from within the Torah; with the respective legends of respective
indigenous people throughout the Earth;
and additionally? May Peace Be Upon
All.
What
is the nature of symmetry and cohesion between the Vedas and the Bhagavad Gita,
particularly considering the distinction of the respective names of the
prominent celestial beings respectively described within both texts; such as, respectively, Rama and Vishnu?
It
is also interesting that the Bhagavad Gita is actually a conversation between
Dhritarashtra and Sanjaya, who are the opponents of the actual protagonists of
the narrative: Arjuna and Sri Krishna. What are the implications and lessons from
this irony?
There
is an interesting occurrence, in Chapter 2, where Sri Krishna becomes
immediately compassionate and then communicates directly through (to) the soul
(Atman) of Arjuna, beyond the pretenses of social and familial status and caste
and temporal phenomenon; Sri Krishna
speaks directly to the esoteric infinity that exists within Arjuna, perhaps
literally, a “Namaste” experience; what
may be some additional examples of such communication, evidenced elsewhere in
additional religions? How does Adonai’s
conversation with Moshe at the burning bush or on Mount Sinai compare?
How
does Sri Krishna’s description of the shame upon a fearful Kshatriya compare
with additional teachings, later within the Bhagavad Gita, regarding
maintaining an indifference and equanimity amidst such criticisms?
--
Discussion
Questions From Chapters 1 – 2
The Bhagavad Gita opens
with the king of the antagonists soliciting his advisor to describe the field
of “battle” (field of Dharma); whereby
the advisor describes a conversation of a prince amongst the antagonists who is
observing the army of the protagonist, the Pandavas; what esoteric significance exists within the
confluence of these positions and the intrinsic interaction that exists
therein?
Is there any significance
within Arjuna proceeding into the middle of the battlefield to closer observe
his adversary?
What influence emerges
when a soldier proficiently perceives the humanity (and perhaps the intrinsic
merit, and even Divine quality) that exists within the proclaimed enemy?
How do Arjuna’s words and
actions exist within the context of the typical thought processes of a persona
who abandon’s the household life and becomes an ascetic?
Within Chapter 2, Sri
Krishna penetrates through Arjuna’s temporal façades and speaks directly to the
soul of Arjuna; what are some simple,
everyday manners in which we each can “speak directly” to the souls of each
other? And what influence might such
communication have?
Understanding that the
Self intrinsically exists beyond pain and pleasure, and that the Self
ultimately and equitably exists as the quintessential essence of each being
within the Universe, how does 1 proceed beyond the notion of permissibility to
treat any being in any manner because, ultimately, all beings exist beyond the
temporal experiences (and any aversions) towards such treatment? How does 1’s own experience of pain and
pleasure (and perhaps somewhat deficient personal Realisation of the Self)
influence the manner in which 1 interacts with others? Does 1’s own pain encourage and/or discourage
1 from similarly imposing pain upon others?
Might abiding by one’s
Varna responsibilities and existing within the conventional constructs of
society may be considered as the a form of searching for the fruit of one’s
deeds?
--
Digha Nikaya
Maha Nidana Suttanta
“Thus have I heard. The
Exalted One was once dwelling among the Kurus. Now a township of that country
is named Kammassadamma. And the venerable Ananda came to where the Exalted One
was, bowed in salutation before him, and took a seat on one side. And so seated
he said to the Exalted One:-- ‘Wonderful, ‘leader,’ and marvellous it is, that
whereas this doctrine of events as arising from causes is so deep and looks so
deep, to me it seems as clear as clear can be!’” (v1).
The Buddha upbraids Ananda’s
proclamation, rebuking the ignorance of Ananda’s generation.
The Buddha describes: old age
is caused by birth; birth is caused by becoming; becoming is caused by
grasping; grasping is caused by craving; craving is caused by sensation;
sensation is caused by contact; contact is caused by name and form; name and
form are caused by cognition.
“Thus then is it, Ananda, that
cognition, with name and form as its cause; name and form, with cognition as
its cause; contact, with name and form as its cause; sensation with contact as
its cause; craving with sensation as its cause; grasping, with craving as its
cause; becoming, with grasping as it cause; birth, with becoming as its cause;
old age and death, with birth as its cause; grief, lamentation, ill, sorrow and
despair, all come into being. Such is the coming to pass of this whole body of
Ill.” (v3).
The Buddha reaffirms the
doctrine of Becoming/Causation, with additional detail.
“I have said that sensation is
the cause of craving. Now in what way that is so, Ananda, is to be understood
after this manner. Were there no sensation of any sort or kind whatever in any
one for anything, that is to say, no sensations born of impressions received by
way of sight, hearing, smell, taste, touch, or imagination,--then there being
no sensation whatever, would there, owing to this cessation of sensation, be
any appearance of craving?” (v8).
The Buddha additionally
explains: death and old age is caused by birth is caused by becoming is caused
by grasping is caused by craving is caused by sensation.
“Thus is it, Ananda, that
craving comes into being because of sensation, pursuit because of craving, gain
because of pursuit, decision because of gain, desire and passion because of
decision, tenacity because of desire and passion, possession because of
tenacity, avarice because of possession, watch and ward because of avarice, and
many a bad and wicked state of things arising from keeping watch and ward over
possessions:--blows and wounds, strife, contradiction and retort, quarrelling,
slander and lies.” (v9).
“So now, Ananda, these two
aspects of craving from being dual become united through the sensation which
conditions them.” (v18).
The Buddha describes sensation
resulting from contact; and contact resulting from name and form.
“I have said that name and
form is the cause of contact. Now in what way that is so, Ananda, is to be
understood after this manner. Those modes, features, characters, exponents, by
which the aggregate called ‘name’ manifests itself,--if all these were absent,
would there be any manifestation of a corresponding verbal impression in the
aggregate called bodily form?” (v20).
“ ‘I have said that cognition
is the cause of name and form. Now in what way that is so, Ananda, is to be
understood after this manner. Were cognition not to descend into the mother’s
womb, would name and form become constituted therein?’
“ ‘It would not, (leader).’
“ ‘Were cognition, after
having descended into the mother’s womb, to become extinct, would name and form
come to birth in this state of being?’
“ ‘It would not, (leader).’
“ ‘Were cognition to be
extirpated from one yet young, youth or maiden, would name and form attain to
growth, development, expansion?’
“ ‘It would not, (leader).’
“ ‘Wherefore, Ananda, just
that is the ground, the basis, the genesis, the cause of name and form, to wit,
cognition.’” (v21).
The Buddha expounds upon the
declarations regarding the existence of the soul: 4 combinations regarding
form/formlessness and minuteness/boundlessness; and regarding present life,
future life, or refashioned life.
The Buddha expounds upon the
abstinence from making declarations regarding the soul: antithetically to
previous proclamations, including regarding life.
The Buddha expounds upon the
proclaimed characteristics of the soul: feeling/unfeeling; sentient/unsentient.
The Buddha poses challenge
regarding soul as feeling: does it feel happiness, unhappiness, or neutrality;
proclaims temporariness of feeling.
The Buddha poses challenge
regarding soul as without feeling: that without feeling abstains from existing.
“Now when a brother, Ananda,
does not regard soul under these aspect,--either as feeling, or as non-sentient,
or as having feeling,--then he, thus refraining from such views, grasps at
nothing whatever in the world; and not grasping he trembles not; and trembling
not, he by himself attains to perfect peace. And he knows that birth is at an
end, that the higher life has been fulfilled, that what had to be done had been
accomplished, and that after this present world there is no beyond!” (v32).
“There are seven resting
places for Cognition, Ananda, and two Spheres. Which are the seven?” (v33).
The 7 resting places are:
beings of different form and different intelligence; beings of different form
and same intelligence; beings uniform in body and different in intelligence;
beings uniform in body and uniform in intelligence; beings conscious only of
infinite space; beings conscious only of infinite cognition; beings conscious
only of nothingness.
The 2 spheres are: beings
without consciousness; beings without either having or abstaining from having
consciousness.
“But, Ananda, when once a
brother has understood as they really are the coming to be and the passing
away, the pleasures and the miseries of, and the way of escape from, these
seven resting places for Cognition, and these two Spheres, that brother, by
being purged of grasping, becomes free. And then, Ananda, he is called Freed by
Reason.” (v34).
“Now these, Ananda, are the
eight stages of Deliverance.” (v35).
The 8 stages of deliverance
are: 1.) having an external form and seeing forms; 2.) unaware of one’s own
external form, and seeing forms external to one’s self; 3.) one becoming
content with the thought, “Lovely!”; 4.) progressing beyond all form,
perceiving space as infinite; 5.) progressing beyond all space, perceiving
reason as infinite; 6.) progressing beyond all reason, perceiving nothingness;
7.) progressing beyond nothingness, perceiving realm of absence of
consciousness and unconsciousness; 8.) progressing beyond such absence (of
duality), perceiving state of suspended perception and feeling.
“Now when once a brother,
Ananda, has mastered these eight stages of Deliverance in order, and has also
mastered them in reverse order, and again, in both orders consecutively, so
that he is able to lose himself in, as well as to emerge from, any one of them,
whenever he chooses, wherever he chooses, and for as long as he chooses—when
too, by rooting out the Taints, he enters into and abides in that emancipation
of heart, that emancipation of intellect which he by himself, here in this
present world, has come to know and realize—then such a brother, Ananda, is
called ‘Free in both ways.’ And, Ananda, any other Freedom in both ways higher
and loftier than this Freedom in both ways there is not!” (v36).
--
Within the opening verse of
this Sutta, there is reference to the Kurus (presumably the same Kurus described
within the Bhagavad Gita); how does this narrative of lineage (amidst Hinduism
and Buddhism), compare with the narrative of the lineage of the Israelites
(amidst Judaism, Christianity, and Islam)?
Within the initial description
of “Causation,” the Buddha provides a rather strict line of rationalisation;
and this process of logic seems to conclude within the circular envelopment of
cognition and “names and form,” with each causing the other; is this a
limitation within the logical process, that may otherwise be communicated,
within additional religious traditions and doctrines, as the realm of
inexplicability, a realm of Faith and belief in Brahman? This rational process
seems to be susceptible to the same tendencies of contemporary science, in
communicating the vast age of the Universe, and utilising incalculable numbers,
yet being unable to explain what precedes the “Big Bang,” or the furthest realm
of measurement; within such logical processes, how is such explained?
Within Verse 8, the Buddha
lists the senses, and includes: sight, sound, smell, taste, and touch, as well
as, “imagination;” whilst the first 5 described coincide with the 5 senses
seemingly Universally experienced within humanity, the 6th of
“imagination,” seems to be somewhat distinct; how is this to be understood;
what is the nature of the sense of imagination, how does it compare with
cognition and additional mental processes, and how does this fit within
traditional Hindu doctrine? How does the sense of imagination compare with the
“6th sense” of intuitive spirituality that is communicated
within contemporary society?
In Verses 20 – 22, the Buddha
connects the abstraction of sensations and cognition with the material
manifestation of life and conception, literally referencing such conception
occurring within the womb of a mor (mother); how is this teaching to be
appropriately understood and what are the metaphysical dynamics of this
teaching? How does this compare with the respective narratives of Creation
provided by additional religious traditions, including Judaism, Christianity,
and Islam? How does the gender neutral description of “manifesting itself”
coincide with the teachings of the Bhagavad Gita regarding the Self, and how
does this compare with the teachings of Creation, and procreation, specifically
within Hinduism? Amidst the apparent origination of causation, what prompts an
individual to “become” even before experiencing such cognition or sensation;
what precedes such an experience?
What can be understood from
the Buddha’s teaching regarding cognition existing within the womb of a mor
(mother)? How does this compare within the very notion of “conceiving” a child?
And how does this compare with the narrative of Jesus, and the teachings of
procreation within the Koran?
Within Verse 21, the Buddha
seems to personify cognition within the form of the embryonic child; what are
the implications of perceiving the child as cognition? Does this mean the
cognition of the far (father), or the joint cognition of the far and mor? How
does this compare with the teachings with Bereshit, as well as within the
Gospels, regarding a man and woman becoming one flesh and conceiving a child?
Considering the Buddha’s
exposition regarding bodies, cognition, and consciousness, there is the
consideration of each person existing within a body, yet simultaneously
maintaining a consciousness that is derived, and extends much beyond each
individual’s own respective body: as if the body is simply the “remote
controlled” flesh and bones that receive messages from the individual’s
consciousness that exists in a realm countless light years away, and each
person’s body is simply working to be reconciled within this temporal realm of
Earth; with that in consideration, what are the circumstances that exist within
your realm of consciousness that exists light years away? Is it a utopian
Peace; is it a vast empire controlled by your will; is it a realm that exists
beyond matter and energy and is incomprehensible and inexplicable within this
realm of Earth; is it all of the above, or an absence thereof? How does that
distant realm inform your decisions within this realm of Earth? And, what may
the respective, distant realms of additional individuals look like?
How does the equanimity
prescribed by the Buddha compare with the equanimity prescribed by Sri Krishna?
Within Verse 36, is the Buddha
communicating a doctrine that extends beyond the phenomenon of life? Is
proceeding “both ways” referring to progressing from the realm of birth, as
well as from the realm of death? If so, how does this compare with the
teachings of Resurrection within Judaism, Christianity, and Islam?
--
Gospels
Mark
11 – 12
Jesus
and his disciples approach Jerusalem;
Jesus sends some disciples to retrieve a colt.
People
spread garments on the road for Jesus.
Jesus
curses the empty fig tree.
Jesus
expels the traders and money-changers from the Temple.
The
cursed fig tree withers, and Jesus proclaims the ability to move mountains.
The
Scribes and elders ask Jesus to identify his authoritative source; Jesus responds by asking the Scribes and
elders to describe the source of authority of the baptism from John the
Baptist: being from God or man; the scribes and elders are uncertain how to
answer, because of the opinion of the people.
Jesus
teaches the parable of the transgressive tenants who shamefully treat and kill
the landowner’s servants and his son;
comparing this to God and Jesus.
Pharisees
and Herodians ask whether it is right to pay taxes; Jesus replies: “Render to Caesar the things that are
Caesar’s, and to God the things that are God’s.” (v 17)
Sadducees
challenge Jesus with a question regarding the Resurrection and a woman who is
the wife of succeeding brothers; Jesus
replies: “For when they rise from the
dead, they neither marry nor are given in marriage, but are like angels in
(H)eaven.” (v25)
Another
scribe asks Jesus what is the highest law;
Jesus replies: “The first is,
‘Hear O Israel: The Lord our God, the
Lord is one; and you shall love the Lord
your God with all your heart, and with all your soul, and with all your mind,
and with all your strength.’ The second
is this, “You shall love your neighbo(u)r as yourself.’ There is no other commandment greater than
these.” (v29-32)
Jesus
asks how Moshiach can be the son of David, yet David refers to him as
(“Leader”).
“Truly,
I say to you, this poor widow has put in more than all those who are
contributing to the treasury. For they
all contributed out of their abundance;
but she out of her poverty has put in everything she had, her whole
living.” (v43-44)
--
Gospels
Mark 11 – 12
“And when they drew near
to Jerusalem, to Bethpage and Bethany, at the Mount of Olives, he sent two of
his disciples, and said to them, ‘Go into the village opposite you, and
immediately as you enter it you will find a colt tied, on which no one has ever
sat; untie it and bring it.’” (v1-3)
“And he entered
Jerusalem, and went into the temple; and when he had looked round at
everything, as it was already late, he went out to Bethany wth the
Twelve.” (v11).
“On the following day,
when they came from Bethany, he was hungry.
And seeing in the distance a fig tree in leaf, he went to see if he
could find anything on it. When he came
to it, he found nothing but leaves, for it was not the season for figs. And he said to it, ‘May no one ever eat fruit
from you again.’ And his disciples heard
it.” (v12-14).
“And they came to
Jerusalem. And he entered the temple and
began to drive out those who sold and those who bought in the temple, and he
overturned the tables of the money-changers and the seats of those who sold
pigeons; and he would not allow any one
to carry anything through the temple.”
(v15-16).
The fig tree is seen as
withered.
“Therefore I tell you,
whatever you ask in prayer, believe that you have received it, and it will be
yours. And whenever you stand praying,
forgive, if you have anything against any one;
so that your (Deus) also who is in heaven may forgive you your
trespasses.” (v24-26).
Jesus’s challengers ask
about the origin of his authority, and Jesus asks about the origin of the
baptism provided by John the Baptist.
Jesus tells the parable
of the ungrateful servants who kill the son of the master.
“”And they came and said
to him, ‘Teacher, we know that you are (True), and care for no man; for you do not regard the position of men,
but (Truly) teach the way of God. Is it
lawful to pay taxes to Caesar, or not?
Should we pay them, or should we not?’
Bt knowing their hypocrisy, he said to them, ‘Why put me to the test? Bring me a coin, and let me look at it.’ And they brought one. And he said to them, ‘Whose likeness and
inscription is this?’ They said to him,
‘Caesar’s.’ Jesus said to them, ‘Render
to Caesar the things that are Caesar’s, and to God the things that are
God’s.’ And they were amazed at
him.” (v14-17).
Sadducees ask about the
woman with 7 brothers all as her husband, and her existence after life.
“Jesus said to them, ‘Is
not this why you are wrong, that you know neither the scriptures nor the power of
God? For when they rise from the dead,
they neither marry nor are given in marriage, but are like angels in
heaven.” (v24-25).
“Jesus answered, ‘The
first is, ‘Hear, O Israel: The Lord our
God, the Lord is one; and you shall love
the Lord your God with all your heart, and with all your soul, and with all
your mind, and with all your strength.’
The second is this, ‘You shall love your neighbour as yourself.’ There is no other commandment greater than
these.’” (29-31).
Jesus asks how David
calls the Christ David’s son.
“And in his teaching he
said, ‘Beware of the scribes, who like to go about in long robes, and to have
salutations in the market places and the best seats in the synagogues and the
places of honor at feasts, who devour widows’ houses and for a pretense make
long prayers. They will receve the
greater condemnation.’” (v38-40).
“And he called his
disciples to him, and said to them, ‘Truly, I say to you, this poor widow has
put in more than all those who are contributing to the treasury. For they all contributed out of their
abundance; but she out of her poverty
has put everything she had, her whole living.’”
(v43-44).
--
Discussion
Questions From Chapters 11 – 13
What
is the lesson of the “empty fig tree”?
How is Jesus “duped” by the fig tree and why does he become so enraged
so as to curse the fig tree into eventually withering? What does the fig tree do to actually deserve
such consequences (what is the “sin” of the fig tree)? Does this episode actually reveal some
fallacy and hubris within Jesus: in that
he is first “tricked” into thinking there is fruit on the fig tree, and then
second, that he becomes enveloped within his own “egoistic” pride after being
“tricked,” that he inflicts his anger back upon the tree? What lessons can be derived regarding how we
should react when similarly experiencing transgression (how does this compare
with the teachings from the Buddhist Dhammapada regarding the abstinence from
holding grudges against others for our own respective experiences of suffering)? And how is this scenario explained within
belief of Jesus being the personification of God, and thus maintaining perfect,
omniscient knowledge?
Is
there any relevance and/or significance within the notion of even Caesar’s
likeness belonging to God, as well?
The
3 successive challenges provided from Jesus’s contemporaries provide 3 very
strong doctrines: “Rendering unto
Caesar,” “All are like Angels,” “Loving God, and Loving neighbour,” amidst the
question of authority, the parable of the transgressive tenants, and the
example of the poor widow. How does this
comparatively concise sequence of teachings compare with other extended
passages within the Gospels, regarding what may be considered as foundational,
fundamental teachings of Jesus; how does
tenets compare with the fortitude of the Sermon on the Mount?
Beyond
the principle of the widow giving out of her poverty, what may be some
additional metaphysical significance regarding the generosity of the widow
(particularly considering the abstinence from transgressions that the widow
presumably maintains, and that additional individuals historically commit
amidst the accumulation of material wealth)?
How does this coincide with Jesus’ additional teaching regarding the
rich man and the passing of the camel through the “Eye of the Needle”?
Is
there any irony and/or intentionality that Jesus specifically utilises the
example of the fig tree (and being able to anticipate the change of seasons)
soon after the description of Jesus being “tricked” by the fig tree?
--
Discussion Questions From
Chapters 11 – 13
Amidst all the
proclamations regarding who Jesus is, and the Divinity that exists within
Jesus, why do the events transpire in the manner described? And the question exists regarding Krishna,
Moshe, the Buddha, and Muhammad (PBUH), as well; what prevents a Prophet of Deus, or even
perhaps simply Deus alone, from simply manifesting Universal Peace and
prosperity (and alleviating suffering) throughout existence, rather than simply
continuing the apparent cyclical process of pleasure and pain throughout
countless generations? Why does the
illusion of pain and pleasure exist, period?
Amidst the experience of the existence of such, does this necessitate a
certain purposefulness and reason within pain and pleasure (and particularly
pain)? What would life look like without
pain? What would life look like without
pleasure? What would life look like
without any temporal necessities such as breathing, eating, and
additionally? Does this form of life
already exist and is simply difficult to evidence and/or cultivate amidst such
illusions and perceived necessities? If
so, what may be the symbiosis between such a “etheReal” (or celestial) life and
this temporal life?
Why does Jesus curse the
fig tree when it is other than the season for figs?
Why does Jesus arrive to
proclaim his eventual return?
Amidst Jesus’s description
of the Apocalypse, and the coming of the Age, there is the consideration: does such a proclamation influence believers
to behave in a manner that precipitates such atrocities and devastation? What relevance exists within the notion of a
“respite before the despot”: that,
instead of anticipating the emergence of an anti-Christ and war between
nations, simply learning how to establish intermediate Peace amongst nations
and waiting for the subsequent stages of Heaven on Earth to be manifest?
Amidst the historic
progression of Christianity within humanity, what are the implications
regarding the notion of many of the kings and governors actually being
Christians, as well? What social and
spiritual dynamic does this establish amongst Christians, and amongst
additional religious traditions? How is
the nature of “Prophetic Voice” affected by conventional success?
How do Jesus’s
proclamations compare with the teachings of the Buddha regarding the propensity
of members of the Sangha to also become Tathagatas and Buddhas? How does this balance with the blessing and
the curse, provided by Moshe; as well as
the description of Al Yom Qayimah (the Day of Judgment), within the Koran? How do these teachings (and particularly
Jesus’s description of the interaction between his disciples and authorities)
compare with the Bhagavad Gita’s instructions for both adhering to conventional
constructs of genealogically determined castes, and with the simultaneous
instructions for leading a spiritual, meditative life of alTruism and
equanimity?
What relevance exists
within the notion of the Holy Spirit being the cause of all words, irregardless
of the circumstances?
What is the nature of the
apparent irony of Jesus specifically referencing the ability to tell the season
by the fig tree, soon after Jesus attempts to reap from a fig out of season?
How is the notion of
“this generation” to be appropriately understood, within the reference that
Jesus makes (regarding all Jesus’s Prophesies coming to pass before the end of
that generation, with that generation presumably existing a hundred generations
ago, or so? Is Jesus making a statement
regarding perhaps the nature of a “transtemporal” generation, existing beyond
the understood confines of the lifecycles of humanity? Are there sentient beings of Jesus’s
generation who continue to exist within this temporal Realm? Do all of these events indeed actually
already take place? Or how else might
this be explained?
--
Koran
Sura
21: Al Anbiya (The Prophets)
“Their
reckoning draws nigh to men, and they turn away in heedlessness.
“There
comes not to them a new Reminder from their Lord but they hear it while they
sport,
“Their
hearts trifling. And they—the
wrongdoers—counsel in secret: He is
nothing but a mortal like yourselves;
will you then yield to enchantment while you see?
“He
said: My Lord knows every utterance in
the heaven and the earth, and (Allah) is the Hearer, the Knower.” (v1-4)
“Nay,
We hurl the Truth against falsehood, so it knocks out its brains, and lo! It vanishes.
And woe to you for what you describe!
“And
to (Allah) belongs whoever is in the heavens and the earth. And those who are with (Allah) are not too
proud to serve (Allah), nor are they weary.
“They
glorify (Allah) night and day: they flag
not.” (v18-20).
“Do
not those who disbelieve see that the heavens and the earth were closed up, so
We rent them. And We made from water
everything living. Will they not then
believe?
“And
We made firm mountains in the earth lest it be convulsed with them, and We made
in it wide ways that they might follow a right direction.
“And
We have made the heaven a guarded canopy;
yet they turn away from its signs.
“And
(Allah) it is Who created the night and the day and the sun and the moon. All float in orbits.” (v30-33).
“Every
soul must taste of death. And We test
you by evil and good by way of trial.
And to Us you are returned.”
(v35).
“Man
is crated of haste. Soon will I show you
My signs, so ask Me not to hasten them.”
(v37).
“Nay,
it will come to them all of a sudden and confound them, so they will not hav
eth epower to avert it, nor will they be respited.” (v40).
“Nay,
We gave provision to these and their fathers, until life was prolonged to
them. See they not then that We are
visiting the land, curtailing it of its sides?
Can they then prevail?” (v44).
There
is reference to Moshe and Aaron.
“And
certainly We gave Abraham his rectitude before, and We knew him well.
“When
he said to his sire and his people: What
are these images to whose worship you cleave?
“They
said: We found our fathers worshipping
them.
“He
said: Certainly you have been, you and
your fathers, in manifest error.
“They
said: Hast thou brought us the truth, or
art thou of the jesters?
“He
said: Nay, your Lord is the Lord of the
heavens and the earth, Who created them;
and I am of those who bear witness to this.
“And,
by Allah! I will certainly plan against
your idols after you go away, turning your backs.
“So
he broke them into pieces, except the chief of them, that haply they might
return to it.
“They
said: Who has done this to our
(deities)? Surely he is one of the
unjust.
“They
said: We hear a youth who is called
Abraham, speak of them.
“They
said: Then bring him before the people’s
eyes, perhaps they may bear witness.
“They
said: Hast thou done this to our
(deities), O Abraham?
“He
said: Surely someone has done it. The chief of them is this; so ask them, if they can speak.
“Then
they turned to themselves and said:
Surely you yourselves are wrongdoers;
“Then
they were made to hang down their heads:
Thou knowest indeed that they speak not.
“He
said: Serve you then besides Allah what
does you no good, nor harms you?
“Fie
on you and on what you serve besides Allah!
Have you no sense?
“They
said: Burn him, and help your (deities),
if you are going to do anything.
“We
said: O fire, be coolness and peace for
Abraham;
“And
they intended a plan against him, but We made them the greater losers.
“And
We delivered him and Lot directing them to the land which We had blessed for
the nations.
“And
We gave him Isaac; and Jacob, a son’s
son. And We made them all good.” (v51-72).
There
is reference to Noach, David, and Solomon.
There
is reference to Dhu l Nun, Zacharias, and John.
“So
whoever does good deeds and is a believer, there is no rejection of his effort,
and We surely write it down for him.”
(v94).
“And
certainly We wrote in the Book after the reminder that My righteous servants
will inherit the land.
“Surely
in this is a message for a people who serve Us.
“And
We have not sent thee but as a mercy to the nations.
“Say: It is only revealed to me that your God is
one God: will you then submit?
“But
if they turn back, say: I have warned
you in fairness, and I know not whether that which you are promised is near or
far.
“Surely
(Allah) knows what is spoken openly and (Allah) knows what you hide.
“And
I know not if this may be a trial for you and a provision till a time.
“He
said: My Lord, judge Thou with
truth. And our Lord is the Beneficent,
Whose help is sought against what you ascribe to (Allah).” (v105-112).
--
How
does the condemnation of the “wrongdoers,” within the Koran, compare with the
condemnation of the surrounding tribes around the Israelites, within the
Torah? How does this also compare with
the condemnation that Jesus teaches regarding transgressions of the authorities
of his contemporaries? How do each of
these compare with the respective teachings within Buddhism and Hinduism
similarly regarding the consequences of transgression?
How
do Verses 19 and 20, within Sura Al Anbiya, compare with the teachings from the
Bhagavad Gita regarding the wise recognising all within Brahman/Allah? What are the distinctions between, and
intrinsic similarities and congruencies within, the notions of every being
“belonging” to Allah, and the Self of Brahman existing within every being?
How
does the Koranic teaching regarding all life being derived from water compare
with additional metaphysical teachings, particularly from Judaism,
Christianity, Hinduism, and Buddhism?
How
do the Koranic teachings regarding devastation, particularly amidst Verses 40
and 44, compare with Jesus’s teachings similarly regarding devastation?
--
May Love, Peace, And Blessings Of
The Highest Authority We Respectively Recognise, Known By Many Names, Including
God, El Shaddai, Eloheinu, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma,
Karma, Tao, Gud, Dieu, Deus, Dios, Dominus, Jah, Jehovah, Allah, Ahura Mazda,
Vaya Guru, The Divine, Infinity, Logic, Wakan Tanka, And Additionally Be Upon
The Rishis, Moshe, The Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak,
Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato,
Aristotle, Black Elk, Martin Luther, Gandhi, Bob Marley, The Respective
Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa, The Earth,
Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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