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 24 Vayikra;
118.7.17
Torah
Vayikra 1:1 – 5:26
“Adonai spoke to (Moshe) from the
Meeting Tent and said: Speak to the
Israelites, and give them the following instructions: When a person presents an animal as an
offering to Adonai, he must bring it from the bulls, sheep, or goats.” (v1-2).
“If the sacrifice is a burnt offering,
a healthy male bull must be taken from the herd. He must bring it to the entrance of the
Meeting Tent, so it can be presented before Adonai. He shall place his hands on the head of the
offering, and it will be accepted as his substitute and make atonement for
him.” (v3-4).
“The young bull should be slaughtered. Then Aaron’s sons, the priests, shall present the blood, by sprinkling it on all four sides of the altar that is at the entrance of the Meeting Tent.
“The young bull should be slaughtered. Then Aaron’s sons, the priests, shall present the blood, by sprinkling it on all four sides of the altar that is at the entrance of the Meeting Tent.
“Then the burnt offering should be
skinned and cut into pieces. Aaron’s
sons shall build a wood fire on the altar, and arrange the body parts on top of
the altar fire.” (v5-8).
“Should the burnt offering be a turtle
dove or a pigeon, the priest shall bring it to the altar and remove its head
and burn it on the altar.” (v14-15).
“If anyone presents a grain offering to
Adonai, it must consist of the finest flour;
he shall mix it with olive oil and place frankincense upon it.” (v1).
The Priest burns some flour, and is able
to retain the remainder of the flour to consume.
The bread can be baked, fried, or
cooked in a pan.
“Do not offer any grain offering that
is made with leavened dough, because neither yeast nor honey is acceptable as a
fire offering to Adonai. Although you
may bring them as a first fruit offering to Adonai, they must not be offered on
the altar.” (v11-12).
“Every grain offering must be seasoned
with salt. Always add salt to your grain
offering because it will remind you of Adonai’s covenant.” (v13).
“Pour olive oil and frankincense on it,
just as for any other grain offering.”
(v5).
“If the sacrifice is a peace offering
taken from the cattle herd, it can be either a healthy male or a healthy
female.” (v1).
There are instructions similar to that
of the burnt offering.
“If the sacrifice is a peace offering
to Adonai, you may present a healthy male or female goat or sheep.” (v6).
“This is a thank you gift to
Adonai. Remember that all the fat
belongs to Adonai. No matter where you
may live, it shall be a law for all your generations that you must not eat any
fat or blood that is usually sacrificed.”
(v17).
“Adonai told (Moshe) to speak to the
Israelites and tell them the following:
“This is the law when a person
accidentally commits a sin by violating one of Adonai’s commandments.” (v1-2).
“If a High Priest accidently commits a
sin and brings guilt on the whole community, he shall bring a healthy young
bull as a sin offering to Adonai.” (v3).
Similar instructions, as those
regarding the burnt offering, are provided.
“He shall take the bull’s skin and all
its flesh and remove them to a clean place outside the camp, where the altar’s
ashes are thrown. They shall be burned
on a wood fire in the place where the ashes are thrown.” (v11-12).
“If the entire community of Israel
accidentally commits an error, even though the people were unaware that they
had violated one of Adonai’s commandments, they are still guilty. When the sin they have committed becomes known,
the congregation must bring a young bull as a sin offering and present it at
the entrance of the Meeting Tent.”
(v13-14).
Similar instructions, as those
regarding the High Priest’s offering, are provided.
“If a leader accidentally commits a sin
and violates one of Adonai’s commandments, then he is guilty. When he becomes aware of the sin he has
committed, he must bring a healthy male goat as a sacrifice.” (v22-23).
There are similar instructions for the
offering.
“If an ordinary Israelite accidently
commits a sin by violating one of Adonai’s commandments, he is guilty.
“When he is made aware of the sin he
has committed, he must bring a healthy female goat as a sacrifice for the sin
he has committed.” (v27-28).
There are similar instructions for the
offering.
“If anyone brings a sheep as a sin
offering, he shall bring a healthy female animal.” (v32).
There are similar instructions for the
offering.
“In this way the priest will make
atonement for the sin the person committed and he will be forgiven.” (v35).
Additional offerings are prescribed for
additional offences, including: refusing
to provide testimony in court, touching/coming into contact with an unclean
element (such as a dead animal) or human waste, or failing in fulfilling a
promise.
“He must also bring a guilt offering to
Adonai for the sin he has committed. It
must be a female sheep or goat, brought as a sin offering. The priest will then make atonement for the
person’s sin.” (v6).
“If he cannot afford a sheep, the guilt
offering he presents to Adonai for his sin shall be two doves or two
pigeons. One of them shall be a sin
offering, and one of them shall be a burnt offering.” (v7).
“However, if the sinner is poor and
cannot afford the two doves or two pigeons for the sacrifice, he can bring two
quarts of fine flour as a sin offering.
Since it is a sin offering, he shall not mix it with olive oil or
frankincense.” (v11).
“For taking something that was sacred,
he must make full restitution, and add twenty percent of its value, and give
the payment to the priest.” (v16).
“If a person, without knowing it, sins
by violating one of Adonai’s commandments, he is still responsible for his
error.” (v17).
“Adonai said to (Moshe): This is the law when a person sins and
commits an offense against Adonai by lying to his neighbour about an article
that was entrusted to him for safekeeping, or cheats on a business deal, or by
robbery, or by withholding money, or by finding a lost object and denying
it. A person who swears falsely in any
of these cases is considered to have sinned.”
(v20-22).
“The priest shall make atonement for
him before Adonai, and he will then be forgiven for any crime he has
committed.” (v26).
--
How do the animal sacrifices and grain
sacrifices compare, described within Vayikra, compare to the “quintessential
offering” described by the Buddha within the Digha Nikaya? What is the intrinsic purpose and
significance within making an offering?
Is this a punishment, a gift, and/or a tax? How do these offerings compare to the
teachings, within the Bhagavad Gita, regarding “making all one’s actions an
offering to Brahman”? Is it possible to
lead a genuinely righteous lifestyle without the necessity of such offerings
(perhaps intrinsically adhering to that principle of all actions being an
offering)?
What is actually meant by the
description of the animal sacrifice being accepted as a “substitute,” and
making “atonement” for the man offering the sacrifice? What prevents a man from continually engaging
within transgressive behaviour as long as he maintains a proficient amount of
animals to sacrifice after such acts (effectively making such sacrifices simply
a “taxation” on wrongful behaviour)?
Understanding that the Priests are able to eat from many of the animal
sacrifices, is it accurate to discern how righteous a community is by how obese
the Priests are? Is there any legitimacy
within the notion (and/or precedent of) establishing a cap/quota for the number
of sacrifices an individual is able to make within a certain duration (a month,
a year, and/or a lifetime)?
Is there any legitimacy/significance
within the similarity between how the ashes from the “guilt offering” are taken
outside the camp and thrown unto the ash heap, and the later instructions
describing how lepers are taken outside the camp until remaining clean? Is there any significant connexion
(intentional and/or perhaps ironic) between these 2 notions (the ash heap and
the leper outside the camp) and the throwing of ashes before Paraoh, in Egypt
(which causes the outbreak of boils amongst the Egyptians)?
How can a Priest, or any other person,
make “atonement” for another person’s transgressions?
Within this Parshah, there are
effective religious/political and socioeconomic distinctions that are made
between “Priests,” “leaders of communities,” “ordinary men,” as well as those
who can respectively afford a sheep/goat, 2 doves/pigeons, or flour (and
perhaps, further: those who are unable
to even afford flour); what legitimacy
(or lack thereof), what significance, and/or what implications exist within these
distinctions? How does this compare with
the “1 law for everyone” rule? Whilst
this seems to provide leniency towards those who are unable to afford a sheep
or goat, does this, in fact, simply implicitly condone the potential
disparities that may emerge within such socioeconomic distinctions?
How does the penalty of adding 20%, in
providing restitution after stealing or otherwise unlawfully taking property,
compare with the practise of charging interest for a debt?
How does the Priest’s performance of
the sacrifice, and the subsequent facilitation of forgiveness of the person who
previously commits the transgression, compare with Jesus’s forgiving of the
sins of others? How does this compare
with the respective beliefs of Karma and justice within Hinduism, Buddhism, and
Islam? Aside from the actual offering,
what else is intrinsically necessary within such a process of atonement and
forgiveness; and how is this respectively
evidenced, and described, within each of these religious traditions?
Amidst the traditional, historic
responsibility that the Priests (Kohanim) maintain in facilitating the
forgiveness of each of the Israelites, what type of influence (and perhaps
dependence) does this eventually establish within the psyche and hierarchy of the
descendants of Israel? How is such
influence itself influenced through the emergence of the Rabbinate, and the
substantial diminishment of animal sacrifices?
--
Bhagavad Gita
Chapter 6
“Therefore,
Arjuna, you should understand that renunciation and the performance of selfless
service are the same.” (v2)
“…The will is
the only friend of the Self, and the will is the only enemy of the Self.” (v5)
“The supreme
Reality stands revealed in the consciousness of those who have conquered
themselves. They live in (P)eace, alike
in cold and heat, pleasure and pain, praise and blame.” (v7)
“Select a clean
spot, neither too high nor too low, and seat yourself firmly on a cloth, a
deerskin, and kusha grass.
“Then, once
seated, strive to still your thoughts. Make
your mind one-pointed in meditation, and your heart will be purified.
“Hold your
body, head, and neck firmly in a straight line, and keep your eyes from
wandering.
“With all fears
dissolved in the (P)eace of the Self and all desires dedicated to Brahman,
controlling the mind and fixing it on (M)e, sit in meditation with (M)e as your
only goal.
“With senses
and mind constantly controlled through meditation, united with the Self within,
an aspirant attains (N)irvana, the state of abiding joy and (P)eace in
(M)e.” (v11-15)
Sri Krishna
teaches moderation in eating and sleeping, work and recreation.
“Little by
little, through patience and repeated effort, the mind will become stilled in
the Self.” (v25)
“They see the
Self in every creature and all creation in the Self. With consciousness unified though meditation,
they see everything with an equal eye.”
(v29)
“When a person
responds to the joys and sorrows of others as if they were his own, he has
attained the highest state of spiritual wisdom.” (v32)
Arjuna asks how
the mind can be stilled.
Sri Krishna
explains that righteousness goes unwasted;
good Karma sends spiritual aspirant to home where meditation is
practised.
“Meditation is
superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation,
Arjuna!” (v46)
--
Bhagavad Gita
Chapter 6
“It is
not those who lack energy or refrain from action, but those who work without
expectation of reward who attain the goal of meditation. Theirs is a (True) renunciation.” (v1).
“For
aspirants who want to climb the mountain of spiritual awareness, the path is
selfless work; for those who have
ascended to yoga the path is stillness and peace.” (v3).
“Reshape
yourself through the power of your will;
never let yourself be degraded by self-will. The will is the only friend of the Self, and
the will is the only enemy of the Self.
“To
those who have conquered themselves, the will is a friend. But it is the enemy of those who have not
found the Self within them.” (v5-6).
“The
supreme Reality stands revealed in the consciousness of those who have
conquered themselves. They live in
peace, alike in cold and heat, pleasure and pain, praise and blame.” (v7).
“They
are equally disposed to family, enemies, and friends, to those who support them
and those who are hostile, to the (benevolent) and the evil alike. Because they are impartial, they rise to
great heights.” (v9).
“Select
a clean spot, neither too high nor too low, and seat yourself firmly on a
cloth, a deerskin, and kusha grass.”
(v11).
Instructions
for meditation are provided.
“Arjuna,
those who eat too much or eat too little, who sleep too much or sleep too
little, will not succeed in meditation.
“But
those who are temperate in eating and sleeping, work and recreation, will come
to the end of sorrow through meditation.”
(v16-17).
“In the
still mind, in the depths of meditation, the Self reveals (Itself). Beholding the Self by means of the Self, an
aspirant knows the joy and peace of complete fulfilment.” (v20).
“He
desires nothing else, and cannot be shaken by the heaviest burden of
sorrow.” (v22).
“The
practice of meditation frees one from all affliction. This is the path of yoga. Follow it with determination and sustained
enthusiasm.” (v23).
“Little
by little, through patience and repeated effort, the mind will become stilled
in the Self.” (v25).
“They
worship (Me) in the hearts of all, and all their actions proceed from
(Me). Wherever they may live, they abide
in (Me).” (v31).
“When a
person responds to the joys and sorrows of others as if they were his own, he
has attained the highest sate of spiritual union.” (v32).
“Meditation
is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation,
Arjuna!” (v46).
--
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
Digha Nikaya
Maha Parinibbana Sutta
Chapter 4
“Now the Exalted One early in the morning robed
himself, and taking his bowl, entered Vesali for alms; and when he had passed through Vesali, and
had eaten his meal and was returning from his alms-seeking he gazed at Vesali
with an elephant look and addressed the venerable Ananda, and said:--‘This will
be the last time, Ananda, that the Tathagata will behold Vesali. Come, Ananda, let us go on to Bhanda-gama.’
“ ‘Even so, (leader)!’ said the venerable Ananda, in assent, to the
Exalted One.
“And the Exalted One proceeded with a great
company of the brethren to Bhanda-gama;
and there the Exalted One stayed in the village itself.” (v1).
“There the Exalted One addressed the brethren,
and said:-- ‘It is through not understanding and grasping four 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 noble conduct of life, the noble
earnestness in meditation, the noble kind of wisdom, and the noble salvation of
freedom. But when noble conduct is
realized and known, when noble meditation is realized and known, when noble
wisdom is realized and known, when noble freedom is realized and known—then is
the craving for future life rooted out, that which leads to renewed existence
is destroyed, and there is no more birth.”
(v2).
The Buddha proclaims describes upright conduct,
earnest contemplation, and intelligence;
emancipation from the Intoxications of Sensuality, Becoming, Delusion,
and Ignorance.
The Buddha and Ananda travel to
Hatthi-gama; and then to Bhoga-nagara.
The Buddha describes the “4 Authorities,”
proclaimed by disciples:
1.) a
teaching heard directly from the Buddha;
2.) a
teaching heard from another company of brethren;
3.) a
teaching heard from the elders of another company; and,
4.) a
teaching heard from a single elder from another company;
Within each instance, the Buddha instructs the
Sangha to compare the teaching with the Suttas and with the rules of conduct of
the Sangha, to determine the veracity of such a teaching.
The Buddha provides additional discourse.
The Buddha and Ananda travel to Pava.
Chunda provides the Buddha and the Sangha with a
meal.
“And when he was seated he addressed Chunda, the
worker in metals, and said:--‘As to the truffles you have made ready, serve me
with them, Chunda: and as to the other
food, the sweet rice and cakes, serve the brethren with it.’” (v18).
“Now the Exalted One addressed Chunda, the
worker in metals, and said:--‘Whatever truffles, Chunda, are left over to thee,
those bury in a hole. I see no one,
Chunda, on earth nor in Mara’s heaven, nor in Brahma’s heaven, no one among
Samanas and (Brahminas), among (deities), and men, by whom, when he has eaten
it, that food can be properly assimilated, save by a Tathagata.’” (v19).
The Buddha provides additional discourse.
The Buddha and Ananda go to Kusinara.
The Buddha requests to sit away from the path,
and for Ananda to bring him some water.
Ananda explains that carriages recently travel
by and muddy the water; the Buddha
insists; Ananda eventually relents,
places down the bowl, and the water is clear.
Pukkasa compliments the meditation of another
spiritual aspirant who remains still as the previous carriages pass.
The Buddha describes maintaining such meditation
and stillness amidst a thunder and lightning storm that kills 2 men.
Pukkusa honours the Buddha and provides the
Buddha and Ananda with golden robes.
“Now not long after the Mallian Pukkusa had
gone, the venerable Ananda placed that pair of robes of cloth of gold,
burnished and ready for wear, on the body of the Exalted One; and when it was so placed on the body of the
Exalted One it appeared to have lost its splendor!” (v37).
The Buddha explains such a phenomenon occurring
on 2 occasions: when a Tathagata attains
perfect insight, and when the Tathagata passes away from life.
The Buddha instructs Ananda to reassure Chanda
to be guilt-free, and to explain that Chunda’s meal is a blessing, in that it
facilitates the passing of the Buddha.
--
Within the Buddha’s teaching regarding
emancipation from the Intoxications, there is a perceivable sequence within the
description of each of the specific Intoxications: Sensuality, Becoming, Delusion,
Ignorance; does this have any direct,
and/or intended, coinciding with what may be a perception of a man’s general
experience within the actual process of having sexual intercourse: experiencing sensual arousal, emitting his
seed, experience a certain euphoria amidst the emission of his seed, and
experiencing an increased amount of numbness after the emission of his seed?
Is there are significance within the consideration
of the Buddha being provided his last meal, which causes him the fatal bout of
dysentery, by a man who works with metals?
Also, the Buddha describes that only a Tathagata may be able to
“assimilate” the truffles that Chunda serves to him, and yet, the truffles are
also what cause the Buddha’s death; so
can a Tathagata even “assimilate” Chunda’s truffles? And what exactly is meant by “assimilate;” is this simply a nuance of the English
translation, and/or does this have an intentional implication regarding the
Buddha’s ability to share the Dharma in a manner that is amenable with
convention (and if so, what is it about Chunda’s truffles that seems to contain
merit, and yet requires assimilation)?
The Buddha responds to Pukkasa’s honouring of another
mendicant by describing a previous feat of a seemingly increased achievement of
meditation; amidst the Buddha’s teaching
regarding the maintenance of equanimity amidst the honour and dishonour
provided by others, is this response from the Buddha an example of egotism, or
is it simply the conferring of a lesson?
Is the Buddha’s complexion against the gold a similar manifestation of
the ego? And how does this compare with
the competition between Moshe and Paraoh’s Priests?
--
Gospels
Gospels
Luke 3 – 4
John the
Baptist begins to teach.
“and he went
into all the region about the Jordan, preaching a baptism of repentance for the
forgiveness of sins.” (v3)
John the
Baptist chastises people coming to be baptised;
preaches for people to give 1 coat, when possessing 2; only charge prescribed tax; and to abstain from robbing and lying against
people.
“I (baptise)
you with water; but he who is mightier
than I is coming, the thong of whose sandals I am not worthy to untie; he will
(baptise) you with the Holy Spirit and with fire. His winnowing fork is in his hand, to clear
his threshing floor, and to gather the wheat into his granary, but the chaff he
will burn with unquenchable fire.”
(v16-17)
“Now when all
the people were (baptised), and when Jesus also had been (baptised) and was
praying, the (Heaven) was opened, and the Holy Spirit descended upon him in
bodily form, as a dove, and a voice came from (Heaven), ‘Thou art (My) beloved
Son; with thee I am well pleased.’” (v21-22)
Jesus begins
his ministry at age 30; his ancestral
lineage is described.
“And Jesus,
full of the Holy Spirit, returned from the Jordan, and was led by the Spirit
for forty days in the wilderness, tempted by the devil.” (v1)
Jesus refuses
the temptations of the devil.
“The Spirit of
the Lord is upon me, because (God) has anointed me to preach good news to the
poor. (God) has sent me to proclaim
release to the captives and recovering of sight to the blind, to set at liberty
those who are oppressed, to proclaim the acceptable year of the Lord.” (v18-19)
Jesus preaches,
people are astonished, and people admonish him.
Jesus heals a
man who is previously possessed.
Jesus heals
Simon (Peter’s) mor.
Additional
people bring sick to be healed by Jesus.
--
Luke 3 – 4
“In the
fifteenth year of the reign of Tiberias Caesar, Pontius Pilate being governor
of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch
of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in
the high priesthood of Annas and Ciaiaphas, the word of God came to John the
son of Zachariah in the wilderness; and
he went into all the regions about the (Yordan), preaching a baptism of
repentance for the forgiveness of sins.”
(v1-4).
“The
voice of one crying in the wilderness;
“Prepare
the way of the Lord,
“make
(Deus’s) paths straight.’” (v3:4-6).
“And
the multitudes asked him, ‘What then shall we do?’ And he answered them, ‘He who has two coats,
let him share with him who has none; and
he who has food, let him do likewise.’ Tax collectors also came to be baptized, and
said to him, ‘Teacher, what shall we do?’
And he said them, ‘Collect no more than is appointed to you.’ Soldiers also asked him, ‘And we, what shall
we do?’ And he said to them, ‘Rob no one
by violence or by false accusation, and be content with your wages.’” (v1-14).
People
ask about John the Baptist being the Moshiach;
he proclaims there to be another;
Herod imprisons John the Baptist.
“Now
when all the people were baptized, and when Jesus also had been baptized and
was praying, the heaven was opened, and the Holy Spirit descended upon him in
bodily form, as a dove, and a voice came from heaven, ‘Thou art (My) beloved
Son; with thee I am well pleased.’” (v21-22)
“Jesus,
when he began his ministry, was about thirty years of age,” (v23).
Jesus’s
hereditary line is described.
“And
Jesus, full of the Holy Spirit, returned from the (Yordan), and was led by the
Spirit for forty days in the wilderness, tempted by the devil. And he ate nothing in those days; and when they were ended, he was hungry. The devil said to him, ‘If you are the Son of
God, command this stone to become bread.’
And Jesus answered him, ‘It is written, ‘Man shall not live by bread
alone.’ And the devil took him up, and
showed him all the kingdoms of the world in a moment of time, and said to him,
‘To you I will give all this authority and their glory; for it has been delivered to me, and I give
it to whom I will. If you, then, will
worship me, it shall all be yours.’ And
Jesus answered him, ‘It is written,
“ ‘You
shall worship the Lord your God, and (Deus) only shall you serve.’’
“And he
took him to Jerusalem, and set him on the pinnacle of the temple, and said to
him, ‘If you are the Son of God, throw yourself down from here; for it is written,
“
‘(Deus) will give (Deus’s) angels charge of you, to guard you,’ and
“ ‘On
their hands they will bear you up, lest you strike your foot against a stone.’’
“And
Jesus answered him, ‘It is said, ‘You shall not tempt the Lord your God.’’ And when the devil had ended every
temptation, he departed from him until an opportune time.” (v1-13).
Jesus
teaches within the Synagogues and reads from Isaiah.
People
wonder who Jesus is.
“And he
said to them, ‘Doubtless you will quote to me this proverb, ‘Physician, heal
yourself; what we have heard you did at
Capernaum, do here also in your own country.’’
And he said, ‘Truly, I say to you, no prophet is acceptable in his own
country.” (v23-24).
Jesus
heals a man with a demon within a Synagogue.
“And
they were all amazed and said to one another, ‘What is this word? For with authority and power he commands the
unclean spirits, and they come out.’”
(v36).
Jesus
heals Simon’s mor-in-law.
“And
when it was day he departed and went into a lonely place. And the people sought him and came to him,
and would have kept him from leaving them;
but he said to them, ‘I must preach the (benevolent) news of the
(Sovereignty) of God to the other cities also;
for I was sent for this purpose.’
And he was preaching in the synagogues of Judea.” (v42-44).
--
Discussion
Questions From Chapters 3 – 5
How does this
passage within the third chapter of the Gospel of Luke, describing the
ascension of Jesus into Heaven and the proclamation made by God, compare with
the communication of Adonai with Moshe, and with the conversation between
Arjuna and Sri Krishna and Brahman?
One of the
temptations of the devil is the offering of sovereignty of the entire realm of
Earth; how does this compare with the
proclamation of maintaining sovereignty throughout Heaven? And how does that compare with the limitation
that Jesus describes, elsewhere in the Gospels, regarding the determination of
who sits on his right hand and on his left hand being made by God?
There seems to
be a significant amount of profundity amidst the simplicity of, “I will; be clean.”
What is the metaphysical nature of Jesus’s healing power? Is this derived though the accumulation of
his personal energy? Is it possible to
heal the physical and additional ailments of others simply through
concentration, compassion, and communication?
After receiving
the healing, why do many people act directly against the instructions that
Jesus provides and make proclamations about him? What does Jesus intend by people abstaining
from making such proclamations?
What exists
within the intrinsic proclamations of forgiveness of sins that Jesus
communicates? Are people’s respective,
previous transgressions the actual cause of physical ailments? Is it possible for another individual to proclaim
forgiveness us such sins; and, if so,
what are the implications of such forgiveness?
Does that individual simply incur the “bad Karma” of those
transgressions? Is this what eventually
causes Jesus’s crucifixion? How does
this compare with the teachings with Islam, and additional religious
traditions, regarding each person only being able to bear the burden of each
person’s own respective actions? Is it
possible for an individual to forgive, and heal, one’s own self? How might this be done?
Within the
fifth chapter of the Gospel of Luke, Jesus proclaims that he abstains from
coming for the righteous (presumably meaning the Pharisees), and refers to his
followers as “sinners;” how does this
compare with Jesus’s message within the Sermon on the Mount, proclaiming the
downtrodden to be the righteous of the Earth, and the meek to inherit the
Earth? And how does this compare with
the admonishment that Jesus communicates towards the leaders of Israel? What are the congruencies and the contrasts
within these different messages? Does
the doctrine of Jesus change as his ministry progresses?
Based upon
Jesus’s parable of the bridegroom, and upon the subsequent crucifixion of
Jesus, are the apostles of Jesus supposed to be “fasting,” and if so, what is
that fast supposed to resemble?
--
Gospels
Discussion
Questions From Chapters 3 – 5
How do
John the Baptist’s teachings compare with Jesus’s teachings? On the polar scale of assimilation and
readicalness, where do each of these teachings exist within that spectrum?
How
does Jesus’s described encounter with Heaven compare with additional “Heavenly”
encounters respectively experienced by Israel, Moshe, Avraham, the Buddha,
Jesus, and additionally?
How
does Jesus’s age compare with Yoshua’s and Eleazar’s respective ages, as well
as those respectively of different Prophets?
Is
there any significance and/or intentionality with Jesus’s hereditary line being
listed directly amidst the description of his ascension into Heaven and his
experience within the wilderness?
What is
the significance of Jesus being hungry after his experience within the
wilderness; and what is the nature of
this hunger making him susceptible to temptation? And amidst his subsequent miracle of feeding
the 1000’s with only a few loaves, and Jesus’s withering of the fig tree and
his teaching regarding moving mountains, why does Jesus refuse to turn the
stone into bread to feed himself? Is
this simply a manner of refusing the temptation, rather than the act, itself,
possessing any unethical quality?
Why
does Jesus wait until after the 3rd solicitation to command the
temptations to be cast away, instead of simply warding off the temptation
immediately? What “power” exists within
the tempter to influence Jesus to even consider the temptations (and to be lead
upon the heights to view the kingdoms and additionally)?
Within
the wilderness Jesus is given the temptation of ruling over all the kingdoms of
the world, and he refuses this; however,
subsequently within the Gospels, Jesus proclaims authority of Heaven throughout
the Universe (being equated with Deus);
so amidst such a proclamation, what actual temptation is provided within
the wilderness concerning the perceivably mundane kingship of the world? Is it possible that Jesus does, indeed,
experience the temptation within the wilderness, and only later arrives at the
understanding of such a celestial existence beyond the Universe; and if so, at what point is that Realisation
made (particularly considering his childhood proclamations of his immediacy
with Deus); if otherwise (if he already
has that knowledge), then what exactly is the nature and the purpose of the
temptation within the wilderness? And
how does such potentially gradual Realisation compare with the distinct stages
of spiritual progression (amidst Enlightenment and Nirvana) of the Buddha? And how does this compare with the progression
of Moshe’s temporal life, as well as that of Muhammad (PBUH), and additional
Prophets?
How
does the solicitation for Jesus to jump from the Temple compare with Avraham’s
trial in sacrificing Yitzak?
How does
the “unacceptability” of a Prophet in his own country compare with the
respective experiences of Avraham, Moshe, Muhammad (PBUH), the Buddha, and
additionally? What is the nature and
intrinsic characteristics of Prophethood that can be gleaned from this teaching
and these examples?
Do
scribes have an intrinsic tendency of being feeble (unauthoritative)? What may be some examples that support and
absolve this observation?
Amidst
the description of Jesus retreating to a “lonely” location, there is the consideration: what is the nature of Jesus’s personality and
individual characteristic traits?
--
Koran
Koran
Sura 26: Al Shu’ara (The Poets)
“Benignant, Hearing, Knowing God.
“These are the verses of the Book that
makes manifest.
“Perhaps thou wilt kill thyself with
grief because they believe not.
“If We please, We could send down on
them a sign from heaven, so that their necks would bend before it.
“And there comes not to them a new
Reminder from the Beneficent but they turn away from it.
“They indeed reject, so the news will
soon come to them of that at which they mock.
“See they not the earth, how many of
every noble kind We cause to grow in it?
“Surely in this is a sign; yet most of them believe not.
“And surely thy Lord is the Mighty, the
Merciful.” (v1-9).
There is the narrative of Moshe and
Paraoh.
Moshe throws his rod into a snake that
subsequently swallows the snakes of Paraoh’s enchanters, and Paraoh’s
enchanters proclaim belief in Allah.
“Pharaoh said to the chiefs around
him: Surely this is a skilful enchanter,
“Who desires to turn you out of your
land with his enchantment. What is it
then that you counsel?
“They said: Give him and his brother respite and send
heralds into the cities.
“That they bring to thee every skilful
enchanter.
“So the enchanters were gathered
together for the appointment of a well-known day,
“And it was said to the people: Will you gather together?
“Haply we may follow the enchanters, if
they are the vanquishers.
“So when the enchanters came, they said
to Pharaoh: Will there be a reward for
us, if we are the vanquishers?
“He said: Yes, and surely you will then be of those who
are nearest to me.
“Moses said to them: Cast what you are going to cast.
“So they cast down their cords and
their rods and said: By Pharaoh’s power
we shall most surely be victorious.
“Then Moses cast down his rod, and
lo! It swallowed up their fabrication.
“And the enchanters were thrown down
prostrate—
“They said: We believe in the Lord of the worlds.
“The Lord of Moses and Aaron.
“Pharaoh said: You believe in him before I give you
leave; surely he is the chief of you who
taught you enchantment, so you shall know.
Certainly I will cut off your hands and your feet on opposite sides, and
I will crucify you all.
“They said: No harm;
surely to our Lord we return.
“We hope that our Lord will forgive us
our wrongs because we are the first of the believers.” (v34-51).
Moshe and the Israelites leave Egypt.
“So We turned them out of gardens and
springs,
“And treasures and goodly dwellings—
“Even so. And We gave them as a heritage to the
Children of Israel.” (v57-59).
“Then they pursued them at sunrise.
“So when the two hosts saw each other,
the companions of Moses cried out:
Surely we are overtaken.
“He said: By no means;
surely my Lord is with me—(Allah) will guide me.
“Then We revealed to Moses: March on to the sea with thy staff. So it parted, and each party was like a huge
mound.
“And there We brought near the others.
“And We saved Moses and those with him,
all.
“Then We drowned the others.
“Surely there is a sign in this; yet most of them believe not.
“And surely thy Lord is the Mighty, the
Merciful.” (v60-68).
“And recite to them the story of
Abraham.
“When he said to his sire and his
people: What do you worship?
“They said: We worship idols, so we shall remain devoted
to them.
“He said: Do they hear you when you call on them.
“Or do they benefit or harm you?
“They said: Nay, we found our fathers doing so.
“He said: DO you then see what you worship—
“You and your ancient sires?
“Surely they are an enemy to me, but
not so the Lord of the worlds,
“Who created me, then (Allah) shows me
the way,
“And Who gives me to eat and to drink,
“And when I am sick, (Allah) heals me,
“And Who will cause me to die, then
give me life,
“And Who, I hope, will forgive me my
mistakes on the day of Judgment.
“My Lord, grant me wisdom, and join me
with the righteous,
“And ordain for me a goodly mention in
later generations,
“And make me of the heirs of the Garden
of bliss,
“And forgive my sire, surely he is of
the erring ones,
“And disgrace me not on the day when
they are raised—
“The day when wealth will not avail,
nor sons,
“Save him who comes to Allah with a
sound heart.” (v69-89).
“The people of Noah rejected the
messengers.
“When their brother Noah said to
them: Will you not guard against evil?
“Surely I am a faithful messenger to
you:
“So keep your duty to Allah and obey
me.
“And I ask of you no reward for
it: my reward is only with the Lord of
the worlds.
“So keep your duty to Allah and obey
me.” (v105-110).
“They said: Shall we believe in thee and the meanest
follow thee?
“He said: And what knowledge have I of what they did?
“Their reckoning is only with my Lord,
if you but perceive.
“And I am not going to drive away the
believers;
“I am only a plain warner.” (v111-115).
There is the narrative of Hud and the
people of Ad.
There is the narrative of Salih and the
people of Thamud.
“So keep your duty to Allah and obey
me.
“And obey not the biding of the
extravagant,
“Who make mischief in the land and act
not aright.” (v150-152).
There is the narrative of Lot.
“Do you come to the males from among
the creatures,
“And leave your wives whom your Lord
has created for you? Nay, you are a
people exceeding limits.” (v165-166).
“Give full measure and be not of those
who diminish.
“And weigh with a (True) balance.
“And wrong not men of their dues, and
act not corruptly in the earth, making mischief.” (v181-183).
“And surely this is a revelation from
the Lord of the worlds.
“The Faithful Spirit has brought it,
“On thy heart that thou mayest be a
warner,
“In plain Arabic language.
“And surely the same is in the
Scriptures of the ancients.
“Is it not a sign to them that the
learned men of the Children of Israel know it?
“And if We had revealed it to any of
the foreigners,
“And he had read it to them, they would
not have believed in it.
“Thus do We cause it to enter into the
hearts of the guilty.
“They will not believe in it till they
see the painful chastisement:
“So it will come to them suddenly,
while they perceive not;” (v192-202).
“And warn thy nearest relations,
“And lower thy wing to the believers
who follow thee.” (v214-215).
“Except those who believe and do good
and remember Allah much, and defend themselves after they are oppressed. And they who do wrong, will know to what
final place of turning they will turn back.”
(v227).
--
Within this Sura, and throughout the Koran, there is the description of all Creation being created from Allah, and there is further description how elements within nature (such as the shadows of trees and additional phenomena) all make prostration towards, and according to, the Will of Allah; so, amidst this notion of all Creation, being formed by Allah, does this mean that unbelievers, and the transgressions of such (including Iblis) are also created according to the Omnipotence and Ultimate Will of Allah, and that even amidst proclamations and apparent actions to the contrary, that even such proclamations and actions, in some manner (perhaps inexplicably), also make prostration towards, and according to, the Will of Allah? Are proclamations, to the contrary of such Omnipotence of Allah, an attempt of understanding why atrocities occur against, and suffering is experienced by, people (and particularly children) who are perceived as being substantially righteous and innocent?
What is the nature of the relationship
between Paraoh and his chiefs? How does
this compare with contemporary and historic forms of conventional
leadership? And how does this compare
with respective conventional forms of leadership found within the respective
points of Avraham, Arjuna, the Buddha, Jesus, Muhammad, and additionally?
Amidst the narrative and lesson of
Moshe and the Israelites, does the Koran affirm the Israelites initial entrance
into, and stewardship of Eretz Israel (the “Promised” Land of Israel)? If otherwise, what is the intrinsic
legitimacy of Moshe and the Israelites, as well as David and Solomon, and the
Jews who historically live in Israel before the destruction of the 2nd
Temple? And if so, is the denial of the
return of Eretz Israel to the stewardship of the children of Israel predicated
upon a “lack of righteousness” amongst the children of Israel, or the
perception of false claims of such individuals actually being children of
Israel? Amidst the notion of a “lack of
righteousness” justifying the removal of property and territory from such
unrighteous inhabitants, does this mean that subsequent inhabitants of Eretz
Israel (and/or Palestine) may also be subject to such “justified” removal of
property and territory due to a similar “lack of righteousness”? What is the appropriate manner to gauge
adherence to the Will of Allah, particularly when attempting to “right”
previous transgressions that are arguably manifested exactly according to the
Omnipotent and Ultimate Will of Allah?
If stewardship of land and material wealth are genuinely procured
through acts of righteousness, what is the ultimate practise of righteousness
that ensures the enduring experience of such prosperity? How does such a doctrine of righteousness
differ within Judaism, Hinduism, Buddhism, Christianity, Islam, and
additionally; and what is the symmetry
of such a doctrine amidst these respective religious traditions?
Immediately after Moshe’s rod swallows
the rods of the “enchanters,” the “enchanters” proclaim obeisance to
Allah; however, Paraoh references the
“enchanters’” belief in Moshe; is this
how the nature of Faith is to be appropriately understood within the context of
the Egyptians: believing in the Faith of
the person who believes in that deity, rather than, necessarily the deity,
itself? How does this compare with the
notion of the “God of Avraham”? What is
the nature of the connexion between the believer and the source/destination of
that belief, during the historic points of such proclamations as well as
subsequently and contemporarily and continually?
Amidst the narrative of the miracle of
the parting of the Sea of Reeds, when confronting a transgressor, what is the
appropriate balance between remaining Faithful and vigilant (without direct
physical confrontation, and allowing Allah to intervene) and the intention to
directly and physically challenge such transgression (even to a militaristic
and violent extent)? What are
appropriate practises of ahimsa, and what are some historic, successful
examples of such? How does the example
of Gandhi compare with the narrative of the Sea of Reeds?
Within Verses 108 and 110, there are
commands for people to obey Noah; how
does this compare with Jesus’s proclamation of being the “good shepherd”? What is the nature of authority of Prophets
and the relationship between believers and Prophets? How is this relationship affected and
influenced by the relationship between believers and Allah? Amidst the intrinsic imperfection of
humanity, is there any occurrence wherein it is appropriate to actually disobey
a Prophet and adhere to one’s own conscientiousness (a personal experience and
direction from Allah)? What is the
definitive distinction between bidda (innovation and invention of wrongful
doctrine) and Prophesy (revelation), both of with have the propensity to
abrogate previous doctrine?
How is the practise of Zakat, and
similar doctrines of taxation, distinct from the repeated proclamations
included within Verse 109, describing an absence of any reward being issued for
the provision of the message that the respective Prophet gives from Allah?
How do the teachings within Verses 181
– 183, regarding fair weights and measures, compare with the lesson of the
“ammah,” provided from the Torah?
Building from the description of the
chastisement being experienced by an unbeliever in a “sudden” manner, is it
possible for the most heinous of atrocious transgressors to be rendered
unconscious, perhaps even within 1 second, and experience the comprehensive
force of the day of Judgment and the full chastisement that is the measure of
that transgressors due, and to even make genuine and full atonement for such
transgressions such as to earn complete forgiveness from Allah and earn
entrance into the Gardens of Paradise?
How does this connect with the notion of the infinity of miracles
existing within the most infinitesimally minute fraction of a second? How can any living person be able to
definitively answer such a question? And
amidst an apparent inability to definitively answer this question, how does
such awareness and humility influence the manner in which we respectively
perceive and judge (or abstain from judging) the perceived transgressions of
others?
Is there any direct
connexion/synonymity between the “Faithful Spirit” described within Verse 193,
and the “Holy Spirit” that Jesus describes extemporaneously guiding people in
responding to challenges and persecution from authority?
--
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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