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 22.1 Vayakhel;
118.7.10
Torah
Shemot
35:1 – 38:20
“(Moshe)
assembled the entire Israelite community and said to them, ‘These are the laws
that Adonai has commanded you to observe.”
(v1).
The
mitzvah of Shabbat is communicated.
“(Moshe)
continued and said, ‘This is the law that Adonai has commanded:
‘Collect
gifts among yourselves as an offering to Adonai. Any person who willingly feels like giving an
offering to Adonai can bring any of the following: gold, silver, copper, blue wool, purple wool,
wool dyed scarlet, fine linen, goats’ wool, tanned rams’ skins, dyed blue
sealskins, acacia wood, oil for the menorah, aromatic spices for the anointing
oil and perfume incense, as well as onyxes and other precious jewels for the
ephod and the breastplate.” (v4-9).
“Every
skilled person can volunteer and help make everything that Adonai has
commanded:
“The
Tabernacle with its tent, roof, clasps, frames, crossbars, and pillars; the ark and its carrying poles, the ark
cover, the cloth partition; the table
along with its carrying poles, all its utensils, lights and illuminating
oil; the incense altar and its carrying
poles; the anointing oil, the perfumed
incense, the curtain for the entrance to the Tabernacle; the sacrificial altar with its carrying poles
and all its utensils; the washbasin, the
curtains for the enclosure, its frames and its bases, the curtain for the
entrance to the enclosure, the pegs for the tent, the pegs for the enclosure,
the tying ropes; the packing cloths for
sacred use, the sacred garments for Aaron the priest, and the garments that his
sons will wear during the services in the Tabernacle.” (v10-19).
“The
entire Israelite community left (Moshe).
And everyone who was willing to volunteer came forward. Each person who wanted brought an offering to
Adonai for the construction of the Meeting Tent and all its furnishings, and
for the sacred garments.” (v20-21).
Moshe
describes Bezalel’s distinction as the head craftsman, with Oholiav as his
assistant.
“The
craftsmen engaged in the sacred work complained to (Moshe), ‘The people are
bringing much more than is needed to complete the work that Adonai commanded to
do.’ So (Moshe) made an announcement in
the camp, ‘Let no man or woman bring any more contributions for the
Tabernacle.’ The people stopped
bringing, because there was more than enough materials for all the work that
had to be done.” (v4-7).
The
Tabernacle is described first as being constructed, with its tapestries, tent,
and cover; and with its frames and
partitions.
Bezalel
makes the ark (with its cover), the table, the menorah, incense altar, and the
anointing oil and incense.
Bezalel
makes the sacrificial altar, the washbasin, and the enclosure around the
Mishkan (with its curtain).
--
How
does the offering that Adonai commands Moshe, to communicate to the Israelites,
compare with the consultation that the Buddha provides to the king who is
interested in making the “quintessential” sacrifice? What is the nature of the “free-will offering,”
and can a society be viably sustained from such a practise?
How
does the overwhelming response of the Israelites, in bringing contributions,
and Moshe’s response in refusing additional contributions, compare with the
response of the Kshatriyas (community leaders) to the king’s making the
quintessential offering (as prescribed by the Buddha), with the king similarly
refusing such contributions, and the Kshatriyas deciding to establish
“perpetual alms” throughout the kingdom?
What are some proficient methodologies and examples of how “vertical”
approach of charity progresses into the “horizontal” approach of economic
cooperation; how can the shared
sentiment and benevolence within “free-will offerings” be sustained in a
systemic manner?
Amidst
the construction of the Mishkan (the Holy Tabernacle), there is the
consideration of the actual size of the Mishkan; the Mishkan’s measurements are described in
“cubits” (Hebrew: “amah”), which in some
ways is a “Universal” standard of measurement, yet also varies from individual
to individual (it is the length from a “regular” man’s elbow to the tip of his
middle finger); so, there is the
consideration, that anyone following the “blueprint” of the Mishkan necessarily
constructs it with dimensions that differ from everyone else’s version; there is the consideration of a shorter
person trading fabric (measured by the amah) with a taller person, and
perceiving to be receiving a bargain because the length he receives is longer
than the length that he offers (and his trading partner conversely experiencing
a “sham” because the length of fabric he receives is comparatively
shorter); and the consideration of a
taller man building a dwelling for a shorter man whereby the stairs are too
high because the measurement, by the amah, is different between the 2; and there is the consideration of how the
“measure” of the “amah” can be considered as the actual and esoteric doctrine
of righteousness that each person maintains:
whilst it is “Universally” described to each individual, its
implementation is exactly different from individual to individual; and that same esoteric, metaphysical
consideration can be applied to the spiritual “Mishkan” (or dwelling or
sanctuary) wherein each individual respectively dwells, built according to the
measure of each person’s own “amah;”
each of us can only reside within our own respective “Mishkan,” and each
person’s Mishkan is of a different measurement than everyone else’s; in a similar manner, there is the
consideration of what is the actual measurement of a “day,” and thus,
Shabbat; whilst humanity generally
refers to a “day” as a rotation of the Earth, there is the consideration that
the respective durations of the respective rotations for additional planets
(such as Mercury, Jupiter, and/or Neptune [and Pluto]) may actually differ
rather significantly from that of the Earth;
so what actually is a “day,” and what is the appropriate measure of
“Shabbat”? This may be considered even
further amidst the wide scope of the physical Universe and the innumerous
planets and stars that exist herein, and it may be considered closer within the
experience of the “endless” days and nights upon the polar extremes of the
Earth, and even within the various of day and night, throughout the Earth, as the
seasons change; what are some practical,
immediate lessons that can be drawn (regarding the practise of patience,
compassion, and forgiveness towards others) from the simultaneous
“Universality” and “comparativity” of these phenomena and doctrines?
--
Bhagavad
Gita
Chapter
4
Sri
Krishna references Vivasvat, Manu, and Ikshvaku; Arjuna questions Sri Krishna’s temporal
existence.
Sri
Krishna describes progression through many previous births, yet remaining
constant throughout.
“As
men approach (M)e, so I receive them.
All paths, Arjuna, lead to (M)e.”
(v11)
“The
wise see that there is action in the midst of inaction and inaction in the
midst of action. Their consciousness is
unified, and every act is done with complete awareness.” (v18)
“They
live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in
success and failure and content with whatever comes to them.” (v22)
Sri
Krishna describes different forms of spiritual practise.
“The
offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual
wisdom.” (v33)
Sri
Krishna provides direction to find a spiritual teacher.
“Arjuna,
cut through this doubt in your own heart with the sword of spiritual
wisdom. Arise, take up the path of
yoga!” (v42)
--
Bhagavad Gita
Chapter 4
“I told this eternal secret to
Vivasvat. Vivasvat taught Manu, and Manu
taught Ikshvaku.
“Thus, Arjuna, eminent sages
received knowledge of yoga in a continuous tradition. But through time the practice of yoga was
lost in the world.” (v1-2).
“You and I have passed through
many births, Arjuna. You have forgotten,
but I remember them all.” (v5).
“My (True) being is unborn and
changeless. I am the Lord (Who) dwells
in every creature. Through the power of
(My) own maya, I manifest (Myself) in a finite form.” (v6).
“Whenever (Dharma) declines and
the purpose of life is forgotten, I manifest (Myself) on earth.
“I am born in every age to
protect the (benevolent), to destroy evil, and to re-establish (Dharma).” (v7-8).
“As men approach (Me), so I
receive them. All paths, Arjuna, lead to
(Me).” (v11).
“What is action and what is
inaction? This question has confused the
greatest sages. I will give you the
secret of action, with which you can free yourself from bondage.
“The (True) nature of action is
difficult to grasp. You must understand
what is action and what is inaction, and what kind of action should be
avoided.” (v16-17).
“The wise see that there is
action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act
is done with complete awareness.” (v18).
“The awakened sages call a person
wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in
the fire of knowledge.
“The wise, ever satisfied, have
abandoned all external supports. Their
security is unaffected by the results of their action; even while acting, they (actually) do nothing
at all.
“Free from expectations and from
all sense of possession, with mind and body firmly controlled by the Self, they
do not incur sin by the performance of physical action.” (v19-21).
“They live in freedom who have
gone beyond the dualities of life.
Competing with no one, they are alike in success and failure and content
with whatever comes to them.
“They are free, without selfish
attachments; their minds are fixed in
knowledge. They perform all work in the
spirit of service, and their karma is dissolved.” (22-23).
“The process of offering is
Brahman; that which is offered is
Brahman. Brahman offers the sacrifice in
the fire of Brahman. Brahman is attained
by those who see Brhaman in every action.”
(v24).
“Some aspirants offer material
sacrifices to the (deities). Others
offer selfless service as sacrifice in the fire of Brahman.
“Some renounce all enjoyment of
the senses, sacrificing them in the fire of self restraint. Others partake of sense objects but offer
them in service through the fire of the senses.
“Some offer the workings of the
senses and the vital forces through the fire of self-control, kindled in the
path of knowledge.
“Some offer wealth; others offer sense restraint and
suffering. Some take vows and offer
knowledge and study of the scriptures;
and some make the offering of meditation.
“Some offer the forces of
vitality, regulating their inhalation and exhalation, and thus gain control
over these forces.
“Others offer the forces of
vitality through restraint of their senses.
All these understand the meaning of service and will be cleansed of
their impurities.” (v25-30).
“True sustenance is in service,
and through it a man or woman reaches the eternal Brahman. But those who do not (search) to serve are
without a home in this world. Arjuna,
how can they be at home in any world to come?
“These offerings are born of
work, and each guides mankind along a path to Brahman. Understanding this, you will attain
liberation.
“The offering of wisdom is better
than any material offering, Arjuna; for
the goal of all work is spiritual wisdom.”
(v31-33).
“Approach someone who has
(Realised) the purpose of life and question him with reverence and
devotion; he will instruct you in this
wisdom.” (v34).
“Arjuna, cut through this doubt
in your own heart with the sword of spiritual wisdom. Arise;
take up the path of yoga!” (v42).
--
Discussion
Questions From Chapters 3 – 4
Even
amidst Sri Krishna’s response, at the end of the Bhagavad Gita, Sri Krishna
commands Arjuna to fight in the battle.
Should this be understood literally as being a conduit of violence, or
is this better understood as waging a spiritual confrontation against one’s own
selfishness (as is also explained within the Bhagavad Gita)? What does this actually look like within the
temporal realm (what specific, tangible actions does Sri Krishna command Arjuna
to perform)? How does the command for
Arjuna to, “utilise his mighty arms to sleigh the fierce enemy of selfish
desire,” coincide with the command (in Chapter 6, Verse 11), for Arjuna to find
a quiet place, sit, and meditate? How
does this compare with the teaching of “Jihad” within Islam and the Koran; and how does this compare with Israel’s
“wrestling with God”?
What
is the distinction between Sri Krishna and Brahman? With the understanding of Brahman as the
Ultimate Reality that exists beyond existence, how is Sri Krishna to be
perceived? Is Sri Krishna much like an
Angel, as described within the Avrahamic traditions?
Within
the 4th chapter, Sri Krishna seems to identify himself as
Brahman; is this an accurate
interpretation of the text? Amidst the
understanding of Brahman existing beyond existence, and simultaneously existing
within all beings, is Sri Krishna simply communicating that experience of
ultimate Unity with Brahman, rather than purporting himself to be the
encapsulation of Brahman? If so, what
are the nuances and implications of this (considering that the “Ultimate Truth”
and “Spirit of God” exists identically the same within each individual)? How does this compare with the belief of the
Trinity within Christianity (and the proclamations of Jesus being directly
derived from, and/or the personification of, Brahman)? And does Jesus’ explicit and intrinsic
teachings of all people equally being derived from (and/or the personification
of) Brahman compare with these beliefs?
What are the distinctions of “incarnation,” “derivation,” “descendence,”
and “personification,” with respect to Brahman?
Do any of these suggest complete encapsulation?
Within
the 4th chapter, Sri Krishna essentially explains that the wise are
absolved from the consequences of the wise’s respective actions. Beyond a tacit or effective permission to
commit transgressions against others, how can this concept of equanimity and
progression beyond Karma be increasingly, tangibly understood?
With
an offering of wisdom exceeding a material offering, how does a proficient
understanding of this translate into the contemporary practise of charity,
tzedakah, zakat, and the beggar’s bowl?
--
Discussion Questions From
Chapters 3 – 4
What is the metaphysical nature
of the teaching within Verse 14, describing the connexion between creatures,
food, rain, life, and worship and service?
What are the implications of the
teachings regarding the gunas upon the concept of free will (amidst the
illusion of the ego)? Is the personal
ego simply a semblance (an illusion) of individuality, amidst the many infinite
influences that shape the thoughts, words, and actions of an individual? What does an individual actually “control,”
other than perhaps simply just the thought of an individual’s control (and that
even being provided by thoughts and influences from others)? Thus, what is the actual nature, purpose, and
function of the ego (or the individual perception of self), and what is the
nature of the infinite phenomena that influence the perception of the ego and
the individual self?
How does adhering to one’s own
Dharma compare with the Torah’s abstaining from coveting one’s neighbour’s
house? How do both of these compare and
contrast with the additional teachings of equanimity and loving the stranger as
1 loves 1’s self?
What is the difference between
the “mind” and the “intellect”?
Is “the enemy,” as described
throughout the Bhagavad Gita, the opposing men on the battlefield, abstract
notions of unrighteousness, and/or 1’s own self (and unrighteousness), and/or a
combination of any of these 3, and/or additionally? How is one to appropriately acknowledge,
confront, and overcome “the enemy”?
What is the tangible experience
of remembering a previous birth, and how does this differ from recalling
memories from one’s current life, from meditational experiences, from dreams,
from stories from others, and/or from what may be understood as telepathic
communications?
How does the description within
Verses 7 – 8 differ from any and all other forms of manifestation of Brahman
within this temporal Realm?
Can the distinction between
action and inaction also be understood as the intentional manifestation of
righteous behaviour, and simply behaving in a selfish manner that has 0
redeeming value?
Does the notion of Reincarnation,
and previous lives, exist substantially as a means of working to explain why
presumably innocent people experience inexplicable suffering? Is the notion of innocence, itself, an
illusion, as the life of each individual necessarily depends upon consuming
resources that effectively deters the expansion of life of others? Also, can the experience of “severe” suffering
be considered as “graduate level” living for those who substantially solve the
ordinary challenges of life and experience excessive ease otherwise? Can such “severe” suffering be considered as
gifts, from which such individuals are able to share profound lessons with
others?
--
Digha
Nikaya
Maha
Parinibbana Suttanta
Chapter
2
“Now
the Exalted One addressed the venerable Ananda, and said:--‘Come, Ananda, let
us go on to Kotigama.’
“
‘So be it, (leader)!’ said Ananda, in
assent to the Exalted One.
“The
Exalted One proceeded with a great company of the brethren to Kotigama; and there he stayed in the village
itself.” (v1).
“And
at that place the Exalted One addressed the brethren, and said:--‘It is through
not understanding and grasping four Aryan Truths, O brethren, that we have had to
run so long, to wander so long in this weary path of transmigration, both you
and I!
“And
what are these four?
“The
Aryan truth about sorrow; the Aryan
truth about the cause of sorrow; the
Aryan truth about the cessation of sorrow;
and the Aryan truth about the path that leads to that cessation. But when these Aryan truths are grasped and
known the craving for future life is rooted out, that which leads to renewed
becoming is destroyed, and then there is no more birth!” (v2).
“There
too, while staying at Kotigama, the Exalted One held that comprehensive
religious talk with the brethren, saying:-- ‘Such and such is upright
conduct; such and such is earnest
contemplation; such and such is
intelligence. Great becomes the fruit,
great the advantage of earnest contemplation, when it is set round with upright
conduct. Great becomes the fruit, great
the advantage of intellect when it is set round with earnest
contemplation. Then mind set round with
intelligence is set quite free from the Intoxications, that is to say, from the
Intoxication of Sensuality, from the Intoxication of Becoming, from the
Intoxication of Delusion, from the Intoxication of Ignorance.’” (v4).
The
Buddha and Ananda travel to Nadikas.
“And
the venerable Ananda went to the Exalted One and paid him reverence and took
his seat beside him. And when he was
seated, he addressed the Exalted One, and said:--‘The brother named Salha has
died at Nadika, (leader). Where has he
been reborn, and what is his destiny?
The sister named Nanda has died, (leader), at Nadika. Where is she reborn, and what is her
detiny?” (v6).
Ananda
asks similar questions about Sudatta, Sugata, Kakudha, Kalinga, Nikata,
Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda.
“The
brother named Salha, Ananda, by the destruction of the Intoxications has by
himself, and in this world, known and realized and attained to Arahantship, to
emancipation of heart and to emancipation of mind. The sister named Nanda, Ananda, has, by the
complete destruction of the five bonds that bind people to these lower worlds
of lust, become an inheritor of the highest heavens, there to pass entirely
away, thence never to return. The devout
Sudatta, Ananda, by the complete destruction of the three bonds, and by the
reduction to a minimum of lust, ill-will, and stupidity, has become a
Sakadagamin, who on his first return to this world will make an end of
sorrow.” (v7).
The
Buddha provides similar responses to the members of the Sangha of whom Ananda
inquires.
“Now
there is nothing strange in this, Ananda, that a human being should die; but that as each one does so you should come
to me, and inquire about them in this manner, that is wearisome to me. I will, therefore, teach you a way of truth,
called the Mirror of Truth, which if a disciple of the noble ones possess he
may, if he should so desire, himself predict of himself:--‘Purgatory is
destroyed for me, and rebirth as an animal, or a ghost, or in any place of
woe. I am converted, I am no longer
liable to be reborn in a state of suffering, and am assured of hereafter
attaining to the enlightenment of Arahantship.’” (v8).
“What
then, Ananda, is this Mirror of Truth?
It is the consciousness that the disciple of the Arahants is in this
world possessed of faith in the Buddha—believing the Exalted One to be the
Arahant, the Fully-enlightened One, Wise, Upright, Happy, World-knowing,
Supreme, the Bridler of men’s wayward hearts, the Teacher of (deities) and men,
the Exalted and Awakened One. And that
he the disciple is possessed of faith in the Truth—beliving the Truth to have
been proclaimed by the Exalted One, of advantage in this world, passing not
away, welcoming all, leading to salvation, and to be attained to by the wise,
each one for himself. And that he the
disciple is possess of faith in the Order—believing the multitude of the
disciples of the Exalted One who are walking in the four stages of the noble
eightfold path, the righteous, the upright, the just, the law-abiding—believing
this church of the Exalted One to be worthy of honour, of hospitality, of
gifts, and of reverence; to be the
supreme sowing ground of merit for the world;
to be possessed of the virtues beloved by the god, virtues unbroken,
intact, unspotted, unblemished, virtues which make men truly free, virutes
which as praised by the wise, are untarnished by the desire of future life or
by the belief in the efficacy of outward acts, and are conducive to
concentration of heart.” (v9).
The
Buddha provides discourse at the Brick Hall at Nadika, to the Sangha.
The
Buddha and Ananda travel to Vesali.
“Now
there the Exalted One addressed the brethren, and said:--‘Let a brother, O
mendicants, be mindful and self-possessed;
this is our instruction to you.
“And
how does a brother become mindful?
“Herein,
O mendicants, a brother continues as to the body, so to look upon the body that
the remains strenuous, self-possessed, and mindful, having overcome both the
hankering and the dejection common in the world. And in the same way as to feelings, moods, or
ideas, he continues so to look upon each that he remains strenuous,
self-possessed, and mindful, having overcome both the hankering and the
dejection common in the world.
“And
how does a brother become self-possessed?
“He
acts, O mendicants, in full presence of mind whatever he may do, in going out
or coming in, in looking forward or in looking round, in bending his arm or in
stretching it forth, in wearing his robes or in carrying his bowl, in eating or
drinking, in masticating or swallowing, in obeying the calls of nature, in
walking or standing or sitting, in sleeping or waking, in talking and in being
silent.
“Thus
let a brother, O mendicants, be mindful
and self-possessed; this is our
instruction to you.” (v12-13).
The
courtesan, Ambapali, visits the Buddha;
and the Buddha discourses to her.
The
Licchavis travel to listen to the Buddha, competitively encounter Ambapali on
the path, and solicit Ambapali to relinquish her appointment with the
Buddha; and Ambapali refuses.
The
Buddha discourse to the Licchavis and refuses the invitation for a meal because
of the previous commitment to Ambapali.
Ambapali
serves the Buddha and the Sangha a meal.
The
Buddha provides additional discourse.
The
Buddha and Ananda travel to Beluva, and prepare for the rainy season.
“Now
when the Exalted One had thus entered upon the rainy season, there fell upon
him a dire sickness, and sharp pains came upon him, even unto death. But the Exalted One, mindful and
self-possessed,
bore them without complaint.
“Then
this thought occurred to the Exalted One;--‘It would not be right for me to
pass away without addressing the disciples, without taking leave of the
Order. Let me now, by a strong effort of
the will, bend this sickness down again, and keep my hold on life till the
allotted time be come.’
“And
the Exalted One, by a strong effort of the will, bent that sickness down again,
and kept his hold on life till the time he fixed upon should come. And the sickness abated upon him.” (v23).
Ananda
communicates relief that the Buddha intends to maintain his health in order to
further share the Dharma.
“What,
then, Ananda? Does the Order expect that
of me? I have preached the truth without
making any distinction between exoteric and esoteric doctrine; for in respect of the truths, Ananda, the
Tathagata has no such thing as the closed fist of a teacher, who keeps some
things back. Surely, Ananda, should
there be any one who harbours the thought, ‘It is I who will lead the
brotherhood,’ or, ‘The Order is dependent upon me,’ it is he who should lay down
instructions in any matter concerning the Order. Now the Tathagata, Ananda, thinks not that it
is he who should lead the brotherhood, or that the Order is dependent upon
him. Why then should he leave
instructions in any matter concerning the Order? I too, O Ananda, am now grown old, and full of years, my
journey is drawing to its close, I have reached my sum of days, I am turning
eighty years of age; and just as a
worn-out cart, Ananda, can be kept going only with the help of thongs, so,
methinks, the body of the Tathagata can only be kept going by bandaging it
up. It is only, ANanda, when the
Tathagata, by ceasing to attend any outward thing, becomes plunged by the
cessation of any separate sensation in that concentration of heart which is
concerned with no material object—it is only then that the body of the
Tathagata is at ease.” (v25).
“Therefore,
O Ananda, be ye lamps unto yourselves.
Be ye a refuge to yourselves.
Betake yourselves to no external refuge.
Hold fast to the Truth as a lamp.
Hold fast as a refuge to the Truth.
Look not for refuge to any one besides yourselves. And how, Ananda, is a brother to be a lamp
unto himself, a refuge to himself, betaking himself to no external refuge,
holding fast to the Truth, looking not for refuge to any one besides
himself?” (v26).
The
Buddha shares the doctrine of being mindful and self-possessed.
“And
whosoever, Ananda, either now or after I am dead, shall be a lamp unto
themselves, and a refuge unto themselves, shall betake themselves to no external
refuge, but holding fast to the Truth as their lamp, and holding fast as their
refuge to the Truth, shall look not for refuge to any one besides themselves—it
is they, Ananda, among my bhikkhus, who shall reach the very topmost
Height!—but they must be anxious to learn.”
(v26).
--
Within
the Buddha’s initial address to the Sangha, and in a manner that seems to be
uncustomary, the Buddha utilises the 1st person plural tense when
describing the experience of ignorance and suffering, rather than utilising the
3rd person singular tense in a comparatively objective, and
“Universal,” and observant manner;
through this, the Buddha includes himself within such experience; is there any intentionality, and/or
significance within this grammatical distinction?
Is
the Aryan characteristic, that the Buddha references, associated with the Aryan
race affiliated with the ethnic people from the Northern portion of
Eurasia; and if so, what are the
implications, particularly contemporarily of such connexion?
Within
the opening verses of this chapter, the Buddha shares the 4 Noble Truths with
the Sangha; is this the first occasion
that the Buddha shares this doctrine with the Sangha, or is the Buddha simply
repeating, and perhaps emphasising, Kattari Ariyasachani; is this the first Dharma teaching that the
Buddha shares, and if so, how does the Sangha already seem to exist before such
teachings?
Within
this chapter, the Buddha refers to the doctrine of reincarnation; can the experience of “past lives” also be
understood as some opaque recollection of the previous lives of others that
precede the birth of an individual within this temporal realm, which each
individual retains because of each individual’s previous existence as a
“portion” of the infinity and omniscience that is Nirvana (God), and that
continues to exist within each individual throughout the course of life within
this temporal realm (perhaps in a similar manner that an individual may
proclaim a certain understanding of Nirvana [God], and concepts such as
infinity, without actually proclaiming an encapsulated experience of such
phenomena and beliefs)?
How
is the refusal of the existence of any deity balanced with the teaching to have
“Faith” within the Buddha as the “Exalted One,” as described within Verse
9? How is proclamation of refuge within
the Three Jewels of the Buddha, Dharma, and Sangha differentiated from the
apparent solicitation of ego-subordination made within the respective
proclamations of Faith required within additional religious traditions?
How
does the Buddha’s instruction for mindfulness and self-possession compare with
the teachings provided from Sri Krishna, as well as the appropriate mitzvot
provided through Moshe, and the sunna of Muhammad, and the teachings of Jesus?
Amidst
the miracles that the Buddha establishes, what is the nature of his
susceptibility to sickness, as well as that of his ability to abate such
sickness?
Acknowledging
his eventual passing from life, how do the Buddha’s instructions to the Sangha
compare with Jesus’s instructions to his disciples, as well as Moshe’s
instructions to the Israelites? How is
such transition directed upon the passing of Muhammad, and additionally? What are the respective characteristics of
the respective discipleships within each of these circumstances?
It
seems as though the Buddha is unable to avoid the 3 maladies of sickness, old
age, and death, that prompts the Buddha to ask about suffering and adopt the
life of the ascetic; however, what is
the Buddha able to achieve during this lifetime? Is there an absence of any difference of
whether he leads the life of a king or a Buddha because he similarly grows old,
becomes sick, and passes away, in any case;
or is there an intrinsic value and redemption within his Enlightenment
and his teaching of the Dharma regarding Nirvana?
How
does the Buddha’s teaching of, “Be ye lamps unto yourselves…” and “be a refuge
unto yourself,” compare with the subsequent doctrine of, and practice of
proclaiming refuge within, the Three Jewels?
What similar distinctions (between the teaching of a Prophet and the
subsequent practises of adherents upon the passing of the Prophet) can be found
within additional religious traditions?
--
Gospels
Mark
15 – 16
Jesus
is taken to Pilate.
The
crowd calls for the release of Barabbas and the crucifixion of Jesus.
The
guards crucify Jesus with 2 robbers.
Jesus
releases his soul to God.
Joseph
the Arimathean takes care of the body of Jesus.
Mary
Magdalene, Mary (mother of James), and Salome meet an Angel at Jesus’ tomb who
tells the women that Jesus is risen from the tomb and that Jesus will meet his
disciples in Galilee.
Jesus
appears before Mary Magdalene and his disciples.
“Go
into all the (W)orld and preach the (G)ospel to the whole (C)reation. He who believes and is baptized will be
saved; but he who does not believe will
be condemned. And these signs will
accompany those who believe: in my name
they will cast out demons; they will
speak in new tongues; they will pick up
serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and
they will recover.” (v15-18)
--
Gospels
Mark 15 – 16
“And as soon as it was morning
the chief priests, with the elders and scribes, and the whole council held a
consultation; and they bound Jesus and
led him away and delivered him to Pilate.”
(v1).
Pilate questions Jesus.
Pilate offers to release Jesus,
and the crowd demands his crucifixion.
“And they compelled a passer-by,
Simon of Cyrene, who was coming in from the country, the father of Alexander
and Rufus, to carry his cross.” (v21).
Jesus is crucified.
“And when the sixth hour had
come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud
voice, ‘Eloi, Eloi, lama sabach-thani?’ which means, ‘My God, my God, why hast
(Thou) forsaken me?’” (v33-34).
Joseph of Arimathea takes Jesus’s
body for burial.
“And when (Shabbat) was past,
Mary Magdalene, and Mary the mother of James, and Salome, bough spices, so that
they might go and anoint him.” (v1).
The women witness the angel in
the tomb.
Jesus appears to his disciples.
“And he said to them, ‘Go into
all the world and preach the gospel to the whole creation. He who believes and is baptized will be
saved; but he who does not believe will
be condemned.” (v15-16).
“So then the (Leader) Jesus,
after he had spoken to them, was taken up into heaven, and sat down at the
right hand of God. And they went forth
and preached everywhere, while the (Leader) worked with them and confirmed the
message by the signs that attended it.
Amen.” (v19-20).
--
Discussion
Questions From Chapters 14 – 16
What
is the significance of the woman pouring the ointment over Jesus? Why is her story told?
Does
Judas receive a bad rap? Whilst his
betrayal may be self-centred, how else can the story of Jesus’ sacrifice be
manifested? If Jesus is aware of his
betrayal, why does Jesus abstain from taking any preventative measures?
Why
does Pilate refer to Jesus as the “King of the Jews”? This seems to be rather inflammatory,
considering his standing political arrangements with the leaders of the Jewish
community who deny this proclamation.
Why
does Simon of Cyrene carry Jesus’ cross?
Whilst
this may be distinct from the fundamental doctrine within Jesus’ teachings, how
does Jesus’ teaching within the end of the Gospel of Mark compare with the
commands provided by other Prophets;
particularly, how does this doctrine of “going out unto the whole of
Creation…” compare with the teaching with the Bhagavad Gita of “selecting a
clean spot…”? Further, it seems that
there is a considerable aversion and stigmitisation, even amongst Christians,
regarding many of the actions hat Jesus commands for his disciples. How are these commands to be understood
within our contemporary context?
--
Discussion Questions From
Chapters 14 – 16
Amidst Jesus’s proclamation of
his betrayal and demise, there is the consideration: is it possible to have such benevolent and compassionate
teachings as, “Love thy enemy,” without having the coinciding betrayal and
crucifixion? How do the respective
examples of Avraham, Moshe, the Buddha, and Muhammad (PBUH) compare with this?
How do Jesus’s final words
compare with the instructions from the Bhagavad Gita? How does this compare with the teachings that
the Buddha provides? And how does this
compare with additional, respective examples of Moshe, Avraham, Muhammad
(PBUH), and additionally?
--
Koran
Sura
23. Al Mu’minoon
“Successful
indeed are the believers,
“Who
are humble in their prayers,
“And
who shun what is vain,
“And
who act for the sake of purity,
“And
who restrain their sexual passions—
“Except
in the presence of their mates or those whom their right hands possess, for
such surely are not blameable.
“But
whoever seeks to go beyond that, such are transgressors—
“And
those who are keepers of their trusts and their covenant,
“And
those who keep a guard on their prayers.
“These
are the heirs,
“Who
inherit Paradise. Therein will they
abide.” (v1-11).
“And
certainly We create man of an extract of clay,
“Then
We make him a small life-germ in a firm resting place,
“Then
We make the life-germ a clot, then We make the clot a lump of flesh, then We
make in the lump of flesh bones, then We clothe the bones with flesh, then We
cause it to grow into another creation.
So blessed be Allah, the Best of creators.” (v12-14).
“And
We send down water from the cloud according to a measure, then We cause it to
settle in the earth, and We are indeed able to carry it away.
“Then
We cause to grow thereby gardens of palm-trees and grapes for you. You have therein many fruits and of them you
eat;
“And
a tree that grows out of Mount Sinai, which produces oil and relish for the
eaters.” (v18-20).
The
narrative of Noach is described.
“He
is only a madman, so bear with him for a time.”
(v25).
“And
the chiefs of his people who disbelieved and called the meeting of the
Hereafter a lie, and whom We had given plenty to enjoy in this world’s life, said: This is only a mortal like you, eating of
that whereof you eat and drinking of what you drink.
“And
if you obey a mortal like yourselves, then surely you are losers.” (v33-34).
There
is the narrative of Moshe and Aaron; and
of Jesus.
“O
ye messengers, eat of the good things and do good. Surely I am Knower of what you do.
“And
surely this your community is one community, and I am your Lord, so keep your
duty to Me.” (v51-52).
“But
they became divided into sects, each party rejoicing in that which was with
them.
“So
leave them in their ignorance till a time.
“Think
they that by the wealth and children wherewith We aid them,
“We
are hastening to them of good things?
Nay, they perceive not.
“Surely
they who live in awe for fear of their Lord,
“And
those who believe in the messages of their Lord,
“And
those who associate naught with their Lord,
“And
those who give what they give while their hearts are full of fear that to their
Lord they must return—
“These
hasten to good things and they are foremost in attaining them.” (v51-61).
“And
We lay not on any soul a burden except to the extent of its ability, and with
Us is a book which speaks the truth, and they are not wronged.” (v62).
“Or
say they: There is madness in him? Nay, he has brought them the Truth, and most
of them hate the Truth.” (v70).
“Allah has not taken to (Allah) a son, nor is there with (Allah) any other (deity)—in that case would each (deity) have taken away what he created, and some of them would have overpowered others. Glory be to Allah above what they describe—
“Allah has not taken to (Allah) a son, nor is there with (Allah) any other (deity)—in that case would each (deity) have taken away what he created, and some of them would have overpowered others. Glory be to Allah above what they describe—
“The
Knower of the unseen and the seen; so
may (Allah) be exalted above what they associate with (Allah)!” (v91-92).
“Repel
evil with that which is best. We know
best what they describe.” (v96).
“Then
those whose good deeds are heavy, those are the successful.
“And
those whose good deeds are light, those are they who have lost their souls,
abiding in hell.” (v102-103).
--
Does
the opening of this Sura actually permit men to have sexual intercourse with
female slaves? If so, does such an
allowance intrinsically influence men to search for conflict with other men,
and other nations, as a means for acquiring additional female slaves with whom
to have such sexual relations? What is
the appropriate balance between procreation and sexual relations, with the
further practises of adultery and additional hedonism?
How
does the description of the creation of a human being compare with the Buddha’s
teaching regarding the Bodhisattva/Tathagata/Buddha and the causations of the earthquakes? How does this description also compare with
the story of Creation described within the Book, Beresheit, within the Torah?
Within
this Sura, there are a number of references to the detractors of Prophets
accusing the Prophets of being insane;
how does this compare with similar accusations made towards Jesus (from
the Pharisees and Sadducees, accusing Jesus of being possessed), and towards
Moshe (Paraoh and his Priests accusing Moshe and Aaron with the intention of
attempting to overthrow the Egyptians), and additionally?
How
does the specific denial of the existence of any children born from Allah
(within Verse 91) compare with the proclamation made within the Gospel
according to John, regarding Jesus being the only Son of God; and how do these compare with the
descriptions within the Torah of numerous beings existing as children of
Adonai? Are such proclamations to be
understood in a metaphorical manner, a tangible and physical manner, a
combination of the 2, or in another distinct manner?
How
is Verse 96’s, “Repel evil,” to be appropriately understood, and how does this
compare with the teaching from the Bhagavad Gita, regarding, “holding the Self
by means of the Self”?
With
regards to the teachings within Verses 102-103, and additionally, how is any
individual to know what the weight of the good deeds of others are, even the
most transgressive individuals? There is
the consideration of the narrative where Moshe is impatient in perceiving the
logic of the stranger who causes a leak
in a boat, withdraws the support of a wall, and sleighs another person walking
by the 2 (with the lesson being that we are precluded from fully
perceiving/understanding the reasons why actions, and even transgressions,
occur); with that, how can any one righteously
persecute any other individual; and
conversely, how does one appropriately intervene when transgressions are
inflicted upon a third individual?
--
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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