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 22.2
Pekudei; 118.7.10
Torah
Shemot
38:21 – 40:38
All
the items of the Mishkan are constructed.
“All
the gold was used in the work to complete the sacred task. The amount of gold donated as a wave offering
weighed 2,200 pounds by the sanctuary weight standard.
“The
silver census money collected from the community weighed 7,545 pounds by the
sanctuary weight standard.
“This
total consisted of a third of an ounce of silver for each of the 603,550 men
over twenty years old included in the census.”
(v24-26).
“The
copper donated as a wave offering weighed 5,310 pounds.” (v29).
Aaron’s
garments are constructed.
The
ephod and the breastplate are constructed.
The
robe is constructed.
“All
the work on the Meeting Tent was completed.
The Israelites did all the work exactly as Adonai had instructed
(Moshe).” (v32).
“(Moshe)
inspected the entire Tabernacle. He
checked the Meeting Tent with its equipment, its fastenings, frames, crossbars,
pillars, and bases; the roof of tanned
rams’ skins and the roof of blue-dyed sealskins, the cloth curtain; the ark and its carrying poles, the ark
cover, the table and its equipment, the showbread, the pure gold menorah along
with its prescribed lamps, all its utensils, and the illuminating oil; the golden altar, the anointing oil, the perfumed
incense, the curtain for the Meeting Tent;
the copper altar with its carrying poles and all its equipment; the washbasin and its base; the hangings for the enclosure, its poles and
bases, the curtain for the entrance to the enclosure, its tying ropes and pegs,
all the equipment used in the service in the Meeting Tent, the packing cloths
for sacred use, the sacred garments for Aaron the priest, and the garments that
his sons would wear to serve in the Tabernacle.
“The
Israelites performed all the work exactly as Adonai had instructed (Moshe).
“When
(Moshe) saw that all the work had been done exactly as Adonai had ordered, he
blessed the craftsmen.” (v33-43).
“Adonai
spoke to (Moshe), saying:
“
‘You shall erect the Meeting Tent on the first day of the first month.” (v1-2).
Adonai
commands the erection of the Meeting Tent;
placement of the ark, cover, table, menorah, incense altar, sacrificial
altar, washbasin, and the enclosure.
Adonai
commands the anointing the Tabernacle and all its contents; the sacrificial altar, and washbasin.
Adonai
commands the cleansing, anointing, ordaining, and clothing of Aaron and his
sons.
The
Tabernacle is erected.
“The
cloud covered the Meeting Tent when Adonai’s glory filled the Tabernacle. (Moshe) could not enter the Meeting Tent once
the cloud rested on it and Adonai’s glory filled the Tabernacle.
“Whenever
the cloud lifted up above the Tabernacle, it signaled that the Israelites could
move on.
“When
the cloud did not rise, they would not begin their march until it lifted. Adonai’s cloud covered the Tabernacle by day,
and the fire by night. The clouds by day
and the fire by night led the Israelites in all their journeys.” (v34-38).
--
Is
there any metaphysical/esoteric significance regarding the specific material
included within Aaron’s ephod and breastplate and the additional elements of
the Mishkan? Amidst the aversion towards
the worship of material objects, why are such Holy vestments and objects
adorned with such ornaments? Does the
implicit converse simplicity and modesty of a plain linen garment, or an
ordinary tent, suggest less intrinsic Holiness?
How does the Holiness of the materials of the Mishkan and the sacrifices
upon the altar compare with the Holiness of the manna and the droplets of water
the separate within the Reed Sea?
Within
the description of the “quintessential offering,” within the Digha Nikaya, the
Buddha describes the necessity of establishing proficient Peace and prosperity
amongst all inhabitants throughout a kingdom, before beginning to offer a
portion of the king’s wealth; what are
the metaphysical implications that intrinsically exist within an
offering/sacrifice, and how does a community progress beyond such
sacrifices/offerings simply being a “taxation” upon the spoils gained through
transgressive behaviour towards others?
--
Bhagavad
Gita
Chapter
5
Arjuna
asks which is preferable: selfless
action, or sannyasa (path of renunciation of action).
Sri
Krishna proclaims that the path of action is preferable to renunciation.
Sri
Krishna describes progression from the duality of likes and dislikes.
Knowledge
and action are the same.
“Those
who follow the path of service, who have completely purified themselves and
conquered their senses and self-will, see the Self in all creatures and are
untouched by any action they perform.” (v7)
Actions
are simply the movement of senses around sense objects.
“Renouncing
their selfish attachments, those who follow the path of service work with body,
senses, and mind for the sake of self-purification.” (v11)
“Those
whose consciousness is unified abandon all attachment to the results of action
and attain supreme (P)eace. But those
whose desires are fragmented, who are selfishly attached to the results of
their work, are bound in everything they do.”
(v12)
“But
ignorance is destroyed by knowledge of the Self within. The light of this knowledge shines like the
(S)un, revealing the supreme Brahman.”
(v16)
“Those
who possess this wisdom have equal regard for all. They see the same Self in a spiritual
aspirant and an outcaste, in an elephant, a cow, and a dog.
“Such
people have mastered life. With even
mind they rest in Brahman, (W)ho is perfect and is everywhere the same.
“They
are not elated by good fortune nor depressed by bad. With mind established in Brahman, they are free
from delusion.
“Not
dependent on any external support, they reali(s)e the joy of spiritual
awareness. With consciousness unified
through meditation, they live in abiding joy.” (v18-21)
“Pleasures
conceived in the world of the senses have a beginning and an end and give birth
to misery, Arjuna. The wise do not look
for happiness in them.” (v22)
“But
those who overcome the impulses of lust and anger which arise in the body are
made whole and live in joy.
“They
find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (N)irvana
in Brahman.” (v23-24)
“Healed
of their sins and conflicts, working for the good of all beings, the holy sages
attain (N)irvana in Brahman.” (v25)
“Closing
their eyes, steadying their breathing, and focusing their attention on the
center of spiritual consciousness, the wise master their senses, mind, and
intellect through meditation.
Self-realization is their only goal.
Freed from selfish desire, fear, and anger, they live in freedom always.
“Knowing
(M)e as the friend of all creatures, the Lord of the (U)niverse, the end of all
offerings and all spiritual disciplines, they attain eternal (P)eace.” (v27-29)
--
Bhagavad Gita
Chapter 5
“O Krishna, you have recommended
both the path of selfless action and sannyasa, the path of renunciation of
action. Tell me definitely which is
better.” (v1).
“Both renunciation of action and
the selfless performance of action lead to the supreme goal. But the path of action is better than renunciation.” (v2).
“Those who have attained perfect
renunciation are free from any sense of duality; they are unaffected by likes and dislikes,
Arjuna, and are free from the bondage of self-will.
“The immature think that
knowledge and action are different, but the wise see them as the same. The person who is established in one path
will attain the rewards of both.
“The goal of knowledge and the
goal of service are the same; those who
fail to see this are blind.” (v3-5).
“Perfect renunciation is difficult
to attain without performing action. But
the wise, following the path of selfless service, quickly reach Brahman.” (v6).
“Those who follow the path of
service, who have completely purified themselves and conquered their senses and
self-will, see the Self in all creatures and are untouched by any action they
perform.” (v7).
“Those whose consciousness is
unified abandon all attachment to the results of action and attain supreme
peace. But those whose desires are
fragmented, who are selfishly attached to the results of their work, are bound
in everything they do.” (v12).
“Those who possess this wisdom
have equal regard for all. They see the
same Self in a spiritual aspirant and an outcaste, in an elephant, a cow, and a
dog.
“Such people have mastered life. With even mind they rest in Brahman, who is
perfect and is everywhere the same.
“They are not elated by
(benevolent) fortune nor depressed by bad.
With mind established in Brahman, they are free from delusion.
“Not dependent on any external
support, they (Realise) the joy of spiritual awareness. With consciousness unified through
meditation, they live in abiding joy.”
(v18-21).
“Pleasures conceived in the world
of the senses have a beginning and an end and give birth to misery,
Arjuna. The wise do not look for
happiness in them.
“But those who overcome the
impulses of lust and anger which arise in the body are made whole and live in
joy.
“They find their joy, their rest,
and their light completely within themselves.
United with the Lord, they attain (Nirvana) in Brahman.” (v22-24).
“Healed of their sins and
conflicts, working for the (benefit) of all beings, the holy sages attain
(Nirvana) in Brahman.
“Free from anger and selfish
desire, unified in mind, those who follow the path of yoga and (Realise) the
Self are established forever in that supreme state.
“Closing their eyes, steadying
their breathing, and focusing their attention on the center of spiritual
consciousness,
“the wise master their senses,
mind, and intellect through meditation. Self-(Realisation)
is their only goal. Freed from selfish
desire, fear, and anger, they live in freedom always.
“Knowing (Me) as the friend of all creatures, the Lord
of the universe, the end of all offerings and all spiritual disciplines, they
attain eternal peace.” (25-29).
--
Discussion
Questions From Chapters 5 – 6
What
are some tangible examples of action in inaction and inaction in action? How does Jesus’ drawing in the sand and
abstaining from condemning the adulteress (inaction), compare with the vitriol
of the crowd wanting to condemn her (action)?
How does Gandhi’s walk to the ocean to cultivate salt (action), compare
with the ordinary householder’s status quo of colonisation? How might all of these actions be considered
as synonymous action, or inaction?
Amidst
the consideration of the senses, matter, and the biological systems that exist
within each human being (respiratory, cardiovascular, nervous, digestive,
muscular-skeletal, reproductive, and additionally), what may be some metaphysical
considerations regarding this teaching, within chapter 5, regarding action
simply being the movement of senses around sense objects? Why does the “matrix” seem “real,” and how do
we respectively maintain a semblance of an understanding of Reality, Brahman,
beyond our utilisation of the senses?
How
does one effectively “hold the Self by means of the Self,” or in other words,
cultivate the presence of the Spirit of God within an individual by manifesting
the Spirit of God within an individual?
It seems that to do such, this necessitates that the Self already exists
and thus it is simply a manner of enhancing that existence: perhaps experiencing compassion and harmony
by genuinely practising compassion and harmony.
--
Discussion
Questions From Chapters 5 – 6
Amidst the awareness of the
concepts of (and essential mutual exclusivity between) “free will” and
“omnipotence,” which of these phenomena is actually an “illusion”? Amidst the notion of a free will, how does an
individual come to discern what is pleasure and what is pain; and why does an individual subject one’s self
to the experience of suffering, and even to the experience of pleasure (amidst
the propensity of subsequently experiencing an absence of pleasure)? What is the absolute nature of the
individualistic phenomenon of the “ego” within an individual (and each
individual), as the deciding factor that distinguishes one individual from
another; and as the ego is distinct from
the phenomena of physical experience, Atman, and even cognition (the processes
of rationalisation that are similarly maintained by other egos)? What is the nature of the necessity, the
purpose, and the function of the ego?
Does the attainment of the
enlightened equanimity that leads to Nirvana necessitate the understanding in
which all being also attain such enlightened equanimity that leads to
Nirvana? How does an individual maintain
such an enlightened equanimity, and continue to sustain one’s existence through
the consumption of matter (within a perceivably competitive context of
additional beings, and particularly amidst the practise of procreation, and the
tendency to collect [hoard] matter in an attempt to proficiently provide for
progeny)? How does this compare with the
Genesis teaching provided by the Buddha, as well as precepts of socioeconomic
balance within Judaism, Islam, and Christianity? Is it possible to create a net balance of
benevolence; does each individual
inevitably cause a net balance of transgression; or is each individual inevitably destined to
manifest a 0 balance of benevolence and transgression, irregardless of what an
individual does?
How can the proceeding statement
be appropriate understood (explained):
the concept of: “ ‘conferring
freedom’ is exactly oxymoronic; freedom
is other than given, freedom is proclaimed.”?
Can 1 teach freedom? Can 1
cultivate freedom within another? Can 1
inspire freedom? Does freedom actually
exist amidst the material requires (and selfishness) necessary to sustain
life? What is the nature of the (and the
appropriate) balance maintained amidst this understanding and the continuation
of life (how is 1 to return to this temporal Realm)?
How can the “personal will” be
tangibly understood as the “only enemy of the Self” (perhaps as the cause the
leads an individual into adverse circumstances and experiences)?
Is there any legitimacy within
the notion of a spiritual/religious tradition establishing a religious doctrine
that is tacitly, intentionally exceedingly compassion, so as to “intoxicate”
the men from other tribes and traditions to attempt to practise such
compassion, thereby making the men increasingly (perceivably) “soft” and
subject to domination (either death through war, or enslavement through imperialisation)?
What relevance does loyalty have
amidst the attainment of enlightened equanimity (and equal regard for
all)? Does an individual have an
intrinsic responsibility for family or for additional people who directly/indirectly
rely upon such an individual (compared to others who rely upon others)? Hoe does caste duty exist within this
context? How are these 2 notions of
loyalty and equanimity reconciled amongst Israelis (amidst the concept of the
“ger,” “stranger); within Christianity
(amidst the teaching to love 1’s enemy as 1’s self); within Islam (being reconciled with all
people); and within Buddhism (similarly
attaining enlightened equanimity)?
--
Digha
Nikaya
Maha
Parinibbana Sutta
Chapter
3
“Now
the Exalted One robed himself early in the morning, and taking his bowl in the
robe, went into Vesali for alms. When,
after he had returned from the round for alms, he had finished eating the rice,
he addressed the venerable Ananda, and said:--‘Take up the mat, Ananda; I will go and spend the day at the Chapal
Shrine.’
“
‘So be it, (leader)!’ said the venerable
Ananda, in assent, to the Exalted One.
And taking up the mat he followed step for step behind the Exalted One.” (v1).
The
Buddha speaks with complements to the area of Vesali.
“Ananda,
whosoever has developed, practiced, dwelt on, expanded and ascended to the very
heights of the four paths to Iddhi, and so mastered them as to be able to use
them as a vehicle, and as a basis, he should he desire it, could remain in the
same birth for an aeon or for that portion of the aeon which had yet to
run. Now the Tathagata has thoroughly
practised and developed them (in all respects as just more fully described),
and he could, therefore, should he desire it, live on yet for an aeon, or for
that portion of the aeon which has yet to run.”
(v3).
Ananda
is oblivious to the Buddha’s subtle suggestion of the Buddha being able to
remain within the temporal Universe for an extended duration.
“But
even though a suggestion so evident and a hint so clear were thus given by the
Exalted One, the venerable Ananda was incapable of comprehending them;” (v4).
The
Buddha repeats the suggestion 2 additional times.
The
Buddha dismisses Ananda.
Mara
(“the Evil One”) solicits the Buddha to pass from life; the Buddha states the intention to pass away
within a fixed duration.
“Thus
the Exalted One while at the Shrine of Chapala deliberately and consciously
rejected the rest of his natural term of life.
And on his so rejecting it there arose a mighty earthquake, awful and
terrible, and the thunders of heaven burst forth.” (v10).
Ananda
returns to the Buddha, and asks what is the cause for the earthquake.
The
Buddha describes 8 causes for such an earthquake:
1.) a mighty wind shaking the water, which shakes
the earth;
2.) a skilled spiritual aspirant shaking the earth
by will;
3.) a Bodhisatta returns to his mor’s womb;
4.) a Bodhisatta leaves his mor’s womb;
5.) a Tathagata attains enlightenment;
6.) a Tathagata finds a kingdom of righteousness;
7.) a Tathagata rejects the remainder of his life;
8.) a Tathagata passes away from life.
“Now
of eight kinds, Ananda, are these assemblies.
Which are the eight? Assemblies
of nobles, Brahmins, householders and wanderers, and of the angel hosts of the
Guardian Kings, of the Great Thirty-Three, of the Maras, and of the
Brahmas.” (v21).
The
Buddha describes his interaction with each type of assembly, adopting the
respective appearance and manner of each assembly, sharing the Dharma, and
subsequently vanishing.
The
Buddha describes 8 positions of mastery regarding the perception of finite and
boundless forms, with and without a subjective manner.
The
Buddha describes 8 stages of deliverance from external forms:
1.) a man sees forms;
2.) unaware of his own form, a man sees external
forms;
3.) a man becomes content with the thought, “it is
well”;
4.) a man passes beyond all ideas of form, and
thinks, “it is all infinite space”;
5.) a man passes beyond all ideas of space, and
thinks, “it is all infinite reason”;
6.) a man passes beyond infinity of reason, and
thinks, “nothing at all exists”;
7.) a man enters into state without ideas and
without the absence of ideas;
8.) a man reaches the state whereby all ideas and
sensation cease.
The
Buddha describes his previous conversations with Mara, regarding the Buddha’s
passing from life.
“And
when he had thus spoken the venerable Ananda addressed the Exalted One, and
said:--
“
‘Vouchsafe, (leader), to remain during the aeon: live on through the kalpa, O Exalted
One! for the good and the happiness of
the great multitudes, out of pity for the world, for the good and the gain and
the weal of (deities) and men!’
“
‘Enough now, Ananda, beseech not the Tathagata!’ was the reply. ‘The time for making such request is
past.’” (v38).
Ananda
asks the Buddha 2 additional times.
“
‘Hast thou faith, Ananda, in the wisdom of the Tathagata?’
“
‘Even so, (leader)!’
“
‘Now why, then, Ananda, dost thou trouble the Tathagata even until the third
time?’” (v39).
The
Buddha explains Ananda’s fault for abstaining from making the solicitations
previously, citing the Buddha’s previous, subtle suggestions at the Vulture’s
Peak, the Banyan Grove, the Robber’s Cliff, the Sattapanni cave, the Black
Rock, the Sitavana Grove, the Tapoda Grove, the Bamboo Grove, Jivaka’s Mango
Grove, and the Deer Forest; and
additionally.
“But
now, Ananda, have I not formerly declared to you that it is in the very nature
of all things, near and dear unto us, that we must divide ourselves from them,
leave them, sever ourselves from them?
How, then, Ananda, can this be possible—whereas anything whatever born,
brought into being, and organized, contains within itself the inherent
necessity of dissolution—how then can this be possible that such a being should
not be dissolved? No such condition can
exist! And that which, Ananda, has been
relinquished, cast away, renounced, rejected, and abandoned by the
Tathagata—the remaining sum of life surrendered by him—verily with regard to
that the word has gone forth from the Tathagata, saying:--‘The passing away of
the Tathagata shall take place before long.
At the end of three months from this time the Tathagata will die!’ That the Tathagata for the sake of living
should repent him again of that saying—this can no wise be!’” (v48).
The
Buddha and Ananda go to Mahavana, and assemble the Sangha for an address.
“Therefore,
O brethren—ye to whom the truths I have perceived have been made known by
me—having thoroughly made yourselves masters of them, practise them, meditate
upon them, and spread them abroad; in
order that pure religion may last long and be perpetuated, in order that it may
continue to be for the good and happiness of the great multitudes, out of pity
for the world, to the good and the gain and the weal of (deities) and men!’
“Which
then, O brethren, are the truths which, when I had perceived, I made known to
you, which when you have mastered it behoves you to practise, meditate upon,
and spread abroad, in order that pure religion may last long and be
perpetuated, in order that it may continue to be for the good and happiness of
the great multitudes, out of pity for the world, to the good and the gain and
the weal of (deities) and men?
“
‘They are these:--
“
‘The four earnest meditations,
“
‘The fourfold great struggle against evil,
“
‘The four roads to saintship,
“
‘The five moral powers,
“
‘The five organs of spiritual sense,
“
‘The seven kinds of wisdom, and
“
‘The Aryan eightfold path.’” (v50).
--
What
significance and implications exist within the Buddha’s subtle suggestion that
he may be able to continue living within the Universe for a prolonged
duration? Whilst remaining presumably
indifferent amidst the statement, does the Buddha’s very communication of the
suggestion denote that the Buddha maintains some semblance of an interest in
continuing to live within the Universe?
How does this compare with the prayer that Jesus communicates to God to
have his crucifixion alleviated?
How
do Mara’s solicitations to the Buddha (regarding passing from life) compare with
the devil’s solicitations to Jesus (regarding receiving sovereignty of the
Earth)? What are the distinct
implications within the distinct contexts of both solicitations; and how does the Buddha’s response compare
with the response of Jesus?
Within
the Buddha’s description of the causes for such an earthquake, these causes can
be perceived in a rather sequential order;
is this intentional and/or significant?
Amidst this perceived sequential order, what are some plausible
explanations regarding the connexion between the “wind” explanation and the
additional elements within the apparent sequence; might this be perceived as a tangible point
of origination for the Bodhisattva/Tathagata/Buddha?
Within
these “earthquake explanations” the terms “Bodhisatta” (“Bodhisattva”) and
“Tathagata” are both utilised within distinct manners and contexts; what are the intrinsic distinctions between a
“Bodhisattva” and a “Tathagata”? And how
does a “Buddha” figure into this equation?
Is there a hierarchy amidst the experience of Enlightenment? Can a “Buddha” actually be a “Buddha” whilst
existing within this temporal realm?
What
is to be appropriately understood regarding the Buddha’s teaching concerning
the mastery of perception over finite and boundless forms, both with and
without subjective perception?
Within
the “8 stages of deliverance,” how can an existence beyond ideas and sensation
be effectively perceived or communicated?
How can such an existence be maintained whilst an individual continues
to exist within this temporal realm? How
does the Bhagavad Gita’s teaching (regarding the absence of absolute
renunciation whilst continuing to live) coincide with this teaching of the
Buddha? Are this experience and
communication, beyond both ideas and sensations, evidence of a potential
simultaneous existence beyond this temporal realm whilst continuing to live
within this temporal realm (perhaps facilitated through prayer, meditation,
dreams, and additional intangible experiences within an individual’s
consciousness)? How does this compare to
the Bhagavad Gita’s teaching regarding the Adhyatma and Brahman? How does this compare with appropriate
teachings from Judaism, Christianity, and Islam?
How
do Ananda’s solicitations compare with Peter’s denial of Jesus, preceding
Jesus’s crucifixion? What are the similarities
and distinctions regarding the respective natures of Ananda and Peter?
Amidst
the Buddha’s rebuking towards Ananda, the Buddha describes a number of
different locations wherein the Buddha and Ananda previously reside whilst
maintaining the ascetic lifestyle; what
are the implications, and what is the nature, of this migratory path; what are distinguishing factors that make
certain areas preferable to others?
How
does the Buddha’s address towards the Sangha compare with Jesus’s teachings to
the Apostles after his resurrection from the crucifixion?
Does
Verse 50 provide a summation of the aggregate of the Buddha’s doctrines? What are the specific teachings/doctrines
referenced within each of these lists?
--
Gospels
Luke
1 – 2
The
Gospel of Luke is written to Theophilus.
Zechariah
and Elizabeth, kohanim, are without child.
Zechariah
receives a vision from God communicating the birth of his son; he doubts the vision and becomes mute because
of his doubt.
Angel
visiting Zechariah proclaims himself as being Gabriel.
Elizabeth
becomes pregnant with John the Baptist.
Angel
Gabriel visits Mary and tells of birth of Jesus.
Mary
meets Elizabeth and baby John (the Baptist) leaps within Elizabeth’s womb; and Elizabeth blesses Mary and baby
Jesus; Mary praises God.
Elizabeth
gives birth and calls her son, John;
Zechariah is lifted from his muteness, and he proclaims a blessing for
Israel.
Joseph
and Mary go to Bethlehem, amidst the census, and Jesus is born.
Shepherds
are visited by Angels, receive news of Jesus’ birth, and go to visit Joseph,
Mary, and Jesus.
Shimon,
from Jerusalem, goes to visit baby Jesus, and proclaims the prophesy of God
being fulfilled through Jesus.
Jesus
is separated from his parents during the pilgrimage to Jerusalem, during
Pesach.
--
Gospels
Luke 1 – 2
“Inasmuch as many have undertaken
to compile a narrative of the things which have been accomplished among us,
just as they were delivered to us by those who from the beginning were
eyewitnesses and ministers of the word, it seemed (beneficial) to me also, having
followed all things closely for some time past, to write an orderly account for
you, most excellent Theophilus, that you may know the (Truth) concerning the
things of which you have been informed.”
(v1-4).
“In the days of Herod, king of
Judea, there was a priest named Zechariah, of the division of Abijah; and he had a wife of the daughters of Aaron,
and her name was Elizabeth. And they
were both righteous before God, walking in all the commandments and ordinances
of the Lord blameless. But they had no
child, because Elizabeth was barren, and both were advanced in years.” (v5-7).
Zechariah is visited by an
angel; he is informed of the birth of
his son, John the Baptist; he
communicates doubt; and he becomes mute
because of his doubt.
“After these days his wife
Elizabeth conceived, and for five months she hid herself, saying, ‘Thus the
Lord has done to me in the days when (Deus) looked on me, to take away my
reproach among men.’
“In the sixth month the angel
Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin
betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And he came to her and said, ‘Hail, O favoured
one, the Lord is with you!’ But she was
greatly troubled at the saying, and considered in her mind what sort of
greeting this might be. And the angel
said to her, ‘Do not be afraid, Mary, for you have found favour with God. And behold, you will conceive in your womb
and bear a son, and you shall call his name Jesus.” (v24-31).
“And Mary said, ‘Behold, I am the
handmaid of the Lord; let it be to me
according to your word.’ And the angel
departed from her.” (v38).
“In those days Mary arose and
went with haste into the hill country, to a city of (Yudah), and she entered
the house of Zechariah and greeted Elizabeth.
And when Elizabeth heard the greeting of Mary, the babe leaped in her
womb; and Elizabeth was filled with the
Holy Spirit and she exclaimed with a loud cry, ‘Blessed are you among women,
and blessed is the fruit of your womb!’”
(v39-42).
Mary praises Deus.
John the Baptist is born; Elizabeth calls him John; Zechariah receives his voice, and
agrees; Zechariah provides a Prophesy.
“In those days a decree went out
from Caesar Augustus that all the world should be enrolled. This was the first enrolment, when Quirinius
was governor of Syria. And all went to
be enrolled, each to his own city. And
Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the
city of David, which is called Bethlehem, because he was of the house and
lineage of David, to be enrolled with Mary, his betrothed, who was with
child.” (v1-5).
“And in that region there were
shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them,
and the glory of the Lord appeared to them, and the glory of the Lord shone
around them, and they were filled with fear.
And the angel said to them, ‘Be not afraid; for behold, I bring you (benevolent) news of
a great joy which will come to all the people;
for to you is born in the city of David a Savior, who is Christ the
(Leader). And this will be a sing for
you: you will find a babe wrapped in
swaddling cloths and lying in a manger.’
And suddenly there was with the angel a multitude of the heavenly host
praising God and saying, ‘Glory to God in the highest, and on earth peace among
men with whom (Deus) is pleased!’”
(v8-14).
The shepherds visit Joseph, Mary,
and Jesus.
Jesus is taken to Yerushalayim
according to custom.
Simeon witnesses Jesus and
solicits rest from Deus.
Anna talks about Jesus.
“Now his parents went to
Jerusalem every year at the feast of the (Pesach). And when he was twelve years old, they went
up according to custom; and when the
feast was ended, as they were returning, the boy Jesus stayed behind in
Jerusalem. His parents did not know it,
but supposing him to be in the company they went a day’s journey, and they
sought him among their kinsfolk and acquaintances; and when they did not find him, they returned
to Jerusalem, (searching for) him. After
three days they found him in the temple, sitting among the teachers, listening
to them and asking them questions; and
all who heard him were amazed at his understanding and his answers. And when they saw him they were astonished; and his mother said to him, ‘Son, why have
you treated is so? Behold, your father
and I have been looking for you anxiously.’
And he said to them, ‘How is it that you sought me? Did you not know that I must be in my
(Deus’s) house?’ And they did not
understand the saying which he spoke to them.
And he went down with them and came to Nazareth, and was obedient to
them; and his mother kept all these
things in her heart.
“And Jesus increased in wisdom
and in stature, and in favour with God and man.” (v41-52).
--
Discussion
Questions From Chapters 1 – 2
What
is the nature of the interaction between the fundamental principles that a
Prophet communicates and the intrinsic instructions, often interpreted,
regarding actual prophesies pertaining to future circumstances? How does the present knowledge of (and/or
adherence to)
Such
prophesies influence (positively and/or negatively) the simultaneous knowledge
of (and/or adherence to) the fundamental principles that the Prophet originally
communicates? Which is increasingly
valid? What is the effect of the future
and the past upon the Now?
In
what manner is Mary related to Elizabeth, when Elizabeth is of the tribe of
Levi, and Mary is of the tribe of Yudah (and David)?
What
is the significance within the inclusion of the story of Anna?
During
the pilgrimage to Jerusalem, during Pesach, it is described that Jesus is 12
years old; however, there is an absence
of a description of whether he has any brothers or sisters from Joseph and
Mary. Is Jesus an only child at this
time, or are his siblings simply unmentioned?
Is he studying for his Bar Mitzvah at the time?
--
Discussion
Questions From Chapters 1 – 2
Within the opening of the Gospel
According to Luke, Elizabeth communicates blessings to Mary because of her
experience with Jesus, as he is in Mary’s womb:
what relevance exists within the notion of burdens existing within
blessings, and blessings existing within burdens? Amidst the metaphor of athletics, there is
the consideration of the manner in which a coach provides increasing burdens
upon an exceptional athlete to enhance the training and performance of that
athlete (providing additional weights when training, assigning additional
repetitions, charging additional drills, and additionally); is there any applicability of this same
practise existing within life, whereby individuals who are increasingly
proficient within life are provided with additional “burdens” as a way of
enhancing the training and performance of such individuals?
What may be some additional
considerations regarding the nature of Jesus’s existence within Mary’s womb
(amidst the context of the nature of her Faith, and the nature of the
protection amidst living within her womb)?
What is the nature of each of our respective existences being nurtured
and cultivated within each other’s own respective Faith? What is the nature of the connexion between
this consideration of Jesus within Mary’s womb and the Faith that Joseph
demonstrates? And how is this extended
consideration regarding Joseph appropriately perceived within the further
consideration of the Faith that we have within each other’s Faith (and our
existence therein)?
What are the gender implications
regarding the focal points of Mary and Elizabeth within the Gospel According to
Luke? How does Elizabeth’s proclamation
of John’s name affect the masculinity/authority of Zechariah? And how does the similar concentration upon
Mary, and the comparative lack of attention towards Joseph, affect the
masculinity/authority of Joseph? And how
does the eventual authority of both John the Baptist and Jesus counterbalance
the emphasis upon Mary and Elizabeth? Is
there any implicit suggestion of a man requiring to be like John the Baptist
and/or Jesus in order to surpass the authority/righteousness/influence of
either Mary or Elizabeth? And how does
this influence a son’s relationship with his mor, as he progresses from
childhood into adulthood (and how does this influence a mor’s expectations of
her son)?
Whilst there seems to be very
minimal emphasis upon the involvement of Joseph within the conception, birth,
and raising of Jesus, it seems rather crucial that Jesus is born with the
“farhood” of Joseph because being born as Joseph’s son establishes Jesus within
Joseph’s tribal lineage, which includes descendancy from David, which is a
described requirement for the emergence of Moshiach (the Messiah) within
Israeli Prophesy; what is the nature of
this apparent paradox between the proclaimed Divine origins of Jesus, and the
required temporal lineage and identity of Jesus to satisfy previously
established Prophesy?
Amidst the emphasis of Jesus
being conceived within the virgin, Mary, what implications are involved within
the notion of Jesus being the first son to open the womb of Mary?
--
Koran
Sura
24: Al Nur (The Light).
Sura
25: Al Furqan (The Discrimination).
“This
is a chapter which We have revealed and made obligatory and wherein We have
revealed clear messages that you may be mindful.” (v1).
“The
adulteress and the adulterer, flog each of them with a hundred stripes, and let
not pity for them detain you from obedience to Allah, if you believe in Allah
and the Last Day, and let a party of believers witness their
chastisement.” (v2).
Believers
are forbidden to mate with adulteresses.
“And
those who accuse free women and bring not four witnesses, flog them with eighty
stripes and never accept their evidence, and these are the
transgressors--” (v4).
“Except
those who afterwards repent and act aright;
surely Allah is Forgiving, Merciful.”
(v5).
“And
those who accuse their wives and have no witnesses except themselves, let one
of them testify four times, bearing Allah to witness, that he is of those who
speak the truth.
“And
the fifth time that the curse of Allah be on him, if he is of those who lie.
“And
it shall avert the chastisement from her, if she testify four times, bearing
Allah to witness, that he is of those who lie.
“And
the fifth time that the wrath of Allah to be on her, if he is of those who
speak the truth.
“And
were it not for Allah’s grace upon you and (Allah’s) mercy—and that Allah is
Oft-returning to mercy Wise!”
Conspiring
talk is chastised.
“And
let not possessors of grace and abundance among you swear against giving to the
near of kin and the poor and those who have fled in Allah’s way; and pardon and overlook. Do you not love that Allah should forgive
you? And Allah is Forgiving, Merciful.” (v22).
“Unclean
things are for unclean ones and unclean ones are for unclean things, and good
things are for good ones and good ones are for good things; these are free from what they say. For them is forgiveness and an honourable
sustenance.” (v26).
“O
you who believe, enter not houses other than your own houses, until you have
asked permission and saluted their inmates.
This is better for you that you may be mindful.
“But
if you find no one therein, enter them not, until permission is given to
you; and if it is said to you, Go back,
then go back; this is purer for you. And Allah is Knower of what you do.
“It
is no sin for you to enter uninhabited houses wherein you have your
necessaries. And Allah knows what you do
openly and what you hide.” (v27-29).
“Say
to the believing men that they lower their gaze and restrain their sexual
passions. That is purer for them. Surely Allah is Aware of what they do.
“And
say to the believing women that they lower their gaze and restrain their sexual
passions and do not display their adornment except what appears thereof. And let them wear their head-coverings over
their bosoms. And they should not
display their adornment except to their husbands or their fathers, or the
fathers of their husbands, or their sons, or the sons of their husbands, or
their brothers, or their brothers’ sons, or their sisters’ sons, or their
women, or those whom their right hands possess, or guileless male servants, or
the children who know not women’s nakedness.
And let them not strike their feet so that the adornment that they hide
may be known. And turn to Allah all, O
believers, so that you may be successful.”
(v31).
“And
marry those among you who are single, and those who are fit among your male
slaves and your female slaves. If they
are needy, Allah will make them free from want out of (Allah’s) grace. And Allah is Ample-giving, Knowing.
“And
let those who cannot find a match keep chaste, until Allah makes them free from
want out of (Allah’s) grace. And those
of your slaves who ask for a writing of freedom, give them the writing, if you
know any good in them, and give them of the wealth of Allah which (Allah) has
given you. And compel not your
slave-girls to prostitution when they desire to keep chaste, in order to seek
the frail goods of this world’s life.
And whoever compels them, then surely after their compulsion Allah is Forgiving,
Merciful.” (v33-34).
“Allah
is the light of the heavens and the earth.
A likeness of (Allah’s) light is as a pillar on which is a lamp—the lamp
is in a glass, the glass is as it were a brightly shining star—lit from a
blessed olive tree, neither eastern nor western, the oil whereof gives light,
though fire touch it not—light upon light.
Allah guides to (Allah’s) light whom (Allah) pleases. And Allah sets forth parables for men, and
Allah is Knower of all things—” (v35).
“It
is in houses which Allah has permitted to be exalted and (Allah’s) name to be
remembered therein. Therein do glorify
(Allah), in the mornings and the evenings,
“Men
whom neither merchandise nor selling diverts from the remembrance of Allah and
the keeping up of prayer and the paying of the poor-rate—they fear a day in
which the hearts and the eyes will turn about.”
(v36-37).
“That
Allah may give them the best reward for what they did, and give them more out
of (Allah’s) grace. And Allah provides
without measure for whom (Allah) pleases.”
(v38).
“The
response of the believers, when they are invited to Allah and (Allah’s)
Messenger that he may judge between them, is only that they say: We hear and we obey. And these it is that are successful.” (v51).
“Blessed
is (Allah) Who sent down the Discrimination upon (Allah’s) servant that he
might be a warner to the nations—” (v1).
“And
those who disbelieve say: This is
nothing but a lie, which he has forged, and other people have helped him at
it. So indeed they have brought an
iniquity and a falsehood.” (v4).
The
Day of Discrimination is described.
The
story of Noach and additional past communities are referenced.
“Seest
thou not how thy Lord extends the shade?
And if (Allah) pleased, (Allah) would have made it stationary. Then We have made the sun an indication of
it,
“Then
We take it to Ourselves, taking little by little.
“And
(Allah) it is Who made the night a covering for you, and sleep a rest, and
(Allah) made the day to rise up again.
“And
(Allah) it is Who sends the winds as good news before (Allah’s) mercy; and We send down pure water from the clouds,
“That
We may give life thereby to a dead land, and give it for drink to cattle and
many people that We have created.
“And
certainly We repeat this to them that they may be mindful, but most men consent
to naught but denying.” (v45-50).
“And
We have not sent thee but as a giver of good news and as a warner.” (v56).
“And
when it is said to them: Make obeisance
to the Beneficent, they say: And what is
the Beneficent? Shall we make obeisance
to what thou biddest us? And it adds to
their aversion.” (v60).
“And
the servants of the Beneficent are they who walk on the earth in humility, and
when the ignorant address them, they say, Peace!” (v63).
--
Verse
2, and subsequent verses, provide direct commands regarding the implementation
of punishment within a domestic society;
how do these doctrines and punishments compare with the doctrines dictating
the requirements for a just war? And how
does this compare with the Koranic teachings regarding the Prophet Muhammad,
and the believer, only be established as warners?
What
lessons can be learned from the effective jurisprudence taught within Verses 4
– 10? What is a proficient “burden of
proof,” and how does one establish this?
How do the teachings regarding the illusion of Maya, and the transitory
nature of all phenomena (provided from both Hinduism and Buddhism) influence
the reliability and infallibility of “evidence;” and how does the notion of all actions being
derived from the Omnipotence of Allah factor into the assessment of guilt
within any one individual, or phenomena?
How
does this judicial process also compare with similar doctrine, regarding the
test for adultery, commanded within the Torah?
How
does the teaching regarding “unclean things” and “good things” compare with the
caste system of Hinduism? How does this
also compare with the rules of cleanliness within the Torah? What are appropriate practises of segregation
within a society, and what are appropriate circumstances whereby forgiveness is
compelled? Is uncleanliness a permanent
designation, or is there an opportunity for a person to be redeemed? If redemption is possible, how does a society
allow for an individual to perform such redemption, whilst also recognising the
disfavour of the transgressive actions and distancing such actions from the
“norm” of society? Is such “distance” actually
possible, and what transgressions does a society necessarily enact when
attempting to facilitate such separation?
Verses
27 and 29 provide a specific, tangible lesson regarding social etiquette and
literal interaction amongst neighbours;
how might these teachings of modesty be applied to additional types of
social interaction? And what are
additional examples, within the Koran and within additional religious
traditions, that provide similar specific, tangible lessons (such as the
permission for an individual to enter the field of an individual’s neighbour,
and pluck from the produce of that field)?
How might this teaching of entering one’s neighbours home be applied to
the contemporary circumstances within the Western Hemisphere, and additionally?
How
do the rules regarding slavery, within the Koran, compare with those found
within the Torah? And how do these
compare with the Buddha’s description of a slave becoming a spiritual
aspirant? What do Christianity and Hinduism teach
regarding the institution of slavery?
How
does the parable of the light compare with Jesus’s parable of an individual’s
light being set atop a table? And how
does the intersection of these 2 parables exist in confluence with the Bhagavad
Gita’s teaching regarding the Adhyatma of Brahman existing within each
individual?
What
significance exists within the practise of “giving without measure,” as
described within Verse 38?
Does
Verse 51 command blind obedience? How
does this compare with the Buddha’s teaching, “Be lamps unto yourselves,” and
the Jewish tradition of questioning? How
does the Hindu practise of asceticism exist within the context of obeying
tradition?
--
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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