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 25 Tzav; 119.4.29;67;4O13
Torah
Vayikra 6:1 – 8:36
“The LORD spoke to (Moshe), saying: Command Aaron and his sons
thus:
“This is the ritual of the burnt offering: The burnt offering
itself shall remain where it is burned upon the altar all night until morning,
while the fire on the altar is kept going on it.” (6:1 – 2).
The Priest is to dress fully in a linen garment.
“The fire on the altar shall be kept burning, not to go out: every
morning the priest shall feed wood to it, lay out the burnt offering on it, and
turn into smoke the fat parts of the offerings of well-being.” (6:5).
The grain ritual offering is described.
“And this is the ritual of the grain offering: Aaron’s sons shall
present it before the LORD, in front of the altar. A handful of the
choice flour and oil of the grain offering shall be taken from it, with all the
frankincense that is on the grain offering, and this token portion shall be
turned into smoke on the altar as a pleasing odor to the LORD. What is
left of it shall be eaten by Aaron and his sons; it shall be eaten as
unleavened cakes, in the sacred precinct; they shall eat it in the
enclosure of the Tent of Meeting. It shall not be baked with
leaven; I have given it as their portion from My gifts; it is most
holy, like the purification offering and the reparation offering. Only
the males among Aaron’s descendants may eat of it, as their due for all time
throughout the ages from the LORD’s gifts. Anything that touches these
shall become holy.” (6:7 – 11).
“The LORD spoke to (Moshe), saying: This is the offering that Aaron
and his sons shall offer to the LORD on the occasion of his anointment: a
tenth of an ephah of choice flour as a regular grain offering, half of it in
the morning and half of it in the evening, shall be prepared with oil on a
griddle. You shall bring it well soaked, and offer it as a grain offering
of baked slices, of pleasing odor to the LORD. And so shall the priest,
anointed from among his sons to succeed him, prepare it; it is the
LORD’s—a law for all time—to be turned entirely into smoke. So, too,
every grain offering of a priest shall be a whole offering: it shall not
be eaten.” (6:12 – 16).
The purification offering is described.
“This is the ritual of the reparation offering: it is most
holy.” (7:1).
“Further, any grain offering that is baked in an oven, and any that is
prepared in a pan or on a griddle, shall belong to the priest who offers
it. But every grain offering, with oil mixed in or dry, shall go to the
sons of Aaron all alike.” (7:9 – 10).
The thanksgiving offering is described.
Votive and freewill offerings are described.
“And the LORD spoke to (Moshe), saying: Speak to the Israelite
people thus: You shall eat no fat of ox or sheep or goat.” (7:22 –
23).
“Anyone who eats blood shall be cut off from his kin.” (7:27).
The sacrifice of well-being is described.
“The LORD spoke to (Moshe), saying: Take Aaron along with his
sons, and the vestments, the anointing oil, the bull of purification offering,
the two rams, and the basket of unleavened bread; and assemble the whole
community at the entrance of the Tent of Meeting.” (8:1 – 3).
Aaron and his sons are cleansed, dressed, anointed, ordained, and
commanded to wait within the Tent of Meeting for 7 days.
--
How is the continual fire kept going during Shabbat, without violating
the rules for abstaining from burning a fire? How does this compare with
the phenomenon of electricity? Is turning on an electric light similar to
placing another stick/log unto a continually burning fire?
How does the continually burning fire compare with the continually
burning fire within Zarathustrianism? What is the significance and the
metaphysics of a continually burning fire?
How does the “Bread of Presence” from the grain offering compare with
the practise of puja, within Hinduism? Can this grain offering be
considered as the quintessential offering within Judaism? How does this
compare/contrast with additional sacrifices (the mechanics and metaphysics) of
the additional offerings prescribed through Moshe?
What is the connectivity (direct and metaphysical) between the
ordination and the sacrifices being made? How does this compare with the
release of the goat during Yom Kippur? How does this compare with the
ordination process within additional religions?
--
Bhagavad Gita
Chapter 7
Jnana and vijnana are referenced.
Earth, water, fire, air, akasha, mind, intellect, and ego
are the 8 divisions of the prakriti of Brahman.
“But beyond this I have another, higher nature, Arjuna; it supports the whole universe, and is the
source of life in all beings.” (v5)
Sri Krishna describes many of the characteristics of
Brahman.
The 3 gunas (sattva, rajas, and tamas) are referenced.
“The three gunas deceive the world: people fall to look beyond them to (M)e, supreme
and imperishable.
“The three gunas make up (M)y (D)ivine maya, difficult to
overcome. But they cross over this maya
who take refuge in (M)e.” (v13-14)
“Good people come to worship (M)e for different
reasons. Some come to the spiritual life
because of suffering, some in order to understand life; some come through a desire to achieve life’s
purpose, and some come who are men and women of wisdom.
“Unwavering in devotion, always united with (M)e, the man or
woman of wisdom surpasses all the others. To them I am the dearest beloved, and they are
very dear to (M)e.
“All those who follow the spiritual path are blessed. But the wise who are always established in
union, for whom there is no higher goal than (M)e, may be regarded as (M)y very
Self.” (v16-18)
“When a person is devoted to something with complete faith,
I unify his faith in that.
“Then, when his faith is completely unified, he gains the
object of his devotion. In this way,
every desire is fulfilled by (M)e.” (v21-22)
“Few see through the veil of maya. The world, deluded, does not know that I am
without birth and changeless.” (v25)
“Delusions arise from the duality of attraction and
aversion, Arjuna; every creature is
deluded by these from birth.” (v27)
Adhibhuta, adhidaiva, and adhiyajna are referenced.
--
Bhagavad Gita
Chapter 7
“With your mind intent on
(Me), Arjuna, discipline yourself with the practice of yoga. Depend on (Me) completely. Listen, and I will dispel all your doubts; you will come to know (Me) fully and be
united with (Me).
“I will give you both
jnana and vijnana. When both of these
are (Realised), there is nothing more you need to know.” (v1-2).
“Earth, water, fire, air,
akasha, mind, intellect, and ego—these are the eight divisions of (My)
prakriti.
“But beyond this I have
another, higher nature, Arjuna; it
supports the whole universe and is the source of life in all beings.” (v4-5).
“There is nothing that
exists separate from (Me), Arjuna. The
entire universe is suspended from (Me) as (My) necklace of jewels.” (v7).
“My eternal seed, Arjuna,
is to be found in every creature. I am
the power of discrimination in those who are intelligent, and the glory of the
noble.” (v10).
“In those who are strong,
I am strength, free from passion and selfish attachment. I am desire itself, if that desire is in
harmony with the purpose of life.”
(v11).
“The states of sattva,
rajas, and tamas come from (Me), but I am not in them.” (v12).
“(Benevolent) people come
to worship (Me) for different reasons.
Some come to the spiritual life because of suffering, some in order to
understand life; some come through a
desire to achieve life’s purpose, and some come who are men and women of
wisdom.
“Unwavering in devotion,
always united with (Me), the man or woman of wisdom surpasses all the
others. To them I am the dearest
beloved, and they are very dear to (Me).
“All those who follow the
spiritual path are blessed. But the wise
who are always established in union, for whom there is no higher goal than
(Me), may be regarded as (My) very Self.”
(v16-18).
“When a person is devoted
to something with complete faith, I unify his faith in that.
“Then, when his faith is
completely unified, he gains the object of his devotion. In this way, every desire is fulfilled by
(Me).” (v21-22).
“Delusion arises from the
duality of attraction and aversion, Arjuna;
every creature is deluded by these from birth.
“But those who have freed
themselves from all wrongdoing are firmly established in worship of (Me). Their actions are pure, and they are free
from the delusion caused by the pairs of opposites.” (v27-28).
--
Discussion Questions From Chapters 7 – 8
In the description of the 8 divisions of prakriti, there is
the presumption that Sri Krishna is speaking as a vehicle of Brahman. Can this be understood as the 8 divisions of
the prakriti of the entire Universe?
What is the difference between air and akasha (space)?
There is an interesting confluence within: “ShalOm.”
There is an interesting correlation between the Northern and
Southern paths of the Sun, during the year, and an individual’s progression
towards Nirvana and rebirth, respectively.
There seems to be a negative connotation towards that which is
“Southern.” How is this to be
interpreted? Is this connected with the
Varna system and the preferences placed upon the lightness of skin? How does this exist amidst the irony that as
a person is increasingly exposed to the light of the Sun, the skin of that
person becomes darker?
--
Discussion Questions From
Chapters 7 – 8
What is the nature of a
“unified” Faith, amidst all the apparent temporal necessities that are required
to sustain life? Does “unification of
Faith” essential translate to “transcendence from life”?
What is the purpose and
significance regarding the guidance for preparation for death? Is there any significance of these teachings
being placed within the middle of the Bhagavad Gita? How does this influence the context and the
effective message within the teachings?
How does the instruction
and practice of the syllable, “Om,” compare with the traditional practises
regarding the “unpronounced” Name (Hashem) amongst Israel, “YHWH”? And how does this compare with the
utilisation of, “Allah,” within Islam?
Amidst the notion of one
transcending rebirth and reaching a level of substantial equanimity, does this
subsequently mean that all beings similarly attain this same level of
transcendence beyond rebirth? With such
an understanding (and within such an existence), what is the actual nature of
life? Is the experience of suffering of
others simply a façade, and one’s own suffering simply an entrenchment within
life?
--
Digha Nikaya
Maha Parinibbana Suttanta
Maha Parinibbana Suttanta
Chapter 5
“Now the Exalted One addressed the venerable
Ananda, and said:--‘Come, Ananda, let us go on to the Sala Grove of the Mallas,
the Upavattana of Kusinara, on the further side of the river Hiranyavati.’
“ ‘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 the Sala Grove of the Mallas, the Upavattana of Kusinara, on
the further side of the river Hiranyavati:
and when he had come there he addressed the venerable Ananda, and
said:--
“ ‘Spread over for me, I pray you, Ananda, the
couch with its head to the north, between the twin Sala trees. I am weary, Ananda, and would lie down.’
“ ‘Even so, (leader)!’ said the venerable Ananda,
in assent , to the Exalted One. And he
spread a covering over the couch with its head to the north, between the twin
Sala trees. And the Exalted One laid
himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed.” (v1).
The Sala trees and additional flowers bloom, out of season, spreading petals and powder upon the Buddha, with additional music heard; and the Buddha addresses this miracle.
The Sala trees and additional flowers bloom, out of season, spreading petals and powder upon the Buddha, with additional music heard; and the Buddha addresses this miracle.
“Now it is not thus, Ananda, that the Tathagata is
rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man
or the devout woman, who continually fulfils all the greater and the lesser
duties, who is correct in life, walking according to the precepts—it is he who
rightly honours, reverences, venerates, holds sacred, and reveres the Tathagata
with the worthiest homage. Therefore, O
Ananda, be ye constant in the fulfilment of the greater and of the lesser
duties, and be ye correct in life, walking according to the precepts; and thus Ananda, should it be taught.’” (v3).
The Buddha instructs his attendant, Upavana, to
move aside so that the angels can view the Buddha.
“But the spirits who are free from passion bear it,
calm and self-possessed, mindful of the saying which begins:-- ‘Impermanent
indeed are all component things. How
then is it possible whereas anything whatever, when born, brought into being,
and organized, contains within itself the inherent necessity of dissolution—how
then is it possible that such a being should not be dissolved? No such condition can exist!’” (v6).
“There are these four places, Ananda, which the
believing clansman should visit with feelings of reverence. Which are the four?
“The place, Ananda, at which the believing man can
say:-- ‘Here the Tathagata was born!’ is
a spot to be visited with feelings of reverence.
“The place, Ananda, at which the believing man can say:-- ‘Here the Tathagata attained
to the supreme and perfect insight!’ is a spot to be visited with feelings of
reverence.
“The place, Ananda, at which the believing man can
say:-- ‘Here was the kingdom of righteousness set on foot by the Tathagata!’ is
a spot to be visited with feelings of reverence.
“The place, Ananda, at which the believing man can
say:-- ‘Here the Tathagata passed finally away in that utter passing away which
leaves nothing whatever to remain behind!’ is a spot to be visited with
feelings of reverence. These are the
four places, Ananda, which the believing clansman should visit with feelings of
reverence.’” (v8).
“ ‘How are we to conduct ourselves, (leader), with
regard to womankind?’”
“ ‘As not seeing them Ananda.’”
“ ‘But if we should see them, what are we to do?’”
“ ‘No talking, Ananda.’”
“ ‘But if they should speak to us, (leader), what
are we to do?’”
“ ‘Keep wide awake, Ananda.’” (v9).
The Buddha instructs for his remains to be treated
as that of a king of kings, with a cairn erected.
The Buddha describes 4 types of people worthy of
such a cairn: an “able awakened one”,
“one awakened for one’s self,” a “genuine hearer of the Tathagata,” and a “king
of kings.”
Ananda weeps at the thought of the passing of the
Buddha; the Buddha sends for Ananda, and
reassures Ananda, commending Ananda’s acts, words, and thoughts.
Ananda recommends for the Buddha to travel to an
increasingly auspicious location in which to pass from life; the Buddha describes the auspiciousness of
Kusavati.
The Buddha sends Ananda to inform the Mallas, of
Kusinara, of the Buddha’s eventual passing, and to provide reassurance of this
occurrence happening within the vicinity of the Mallas.
The Mallas go to visit the Buddha, and Ananda sends
the Mallas in by groups of families.
“Now at that time a Wanderer named Subhadda, who
was not a believer, was dwelling at Kusinara.
And the Wanderer Subhadda heard the news:-- ‘This
very day, they say, in the third watch of the night, will take place the final
passing away of the Samana Gotama.’
“Then thought the Wanderer Subhadda:-- ‘This have I
heard from fellow Wanderers old and well stricken in years, teachers and
disciples, when they said:-- ‘Sometimes and full seldom do Tathagatas appear in
the world, the Able Awakened Ones.’ Yet
this day, in the last watch of the night, the final passing away of the Samana
Gotama will take place. Now a certain
feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama,
that he, methinks, is able to present the (Truth) that I may get rid of this
feeling of uncertainty.’” (v23).
Ananda refuses to let Subhadda visit the Buddha,
and Subhadda makes the request 3 times;
the Buddha hears Subhadda’s request and permits Subhadda to visit him.
“And when he was thus seated, Subhadda, the
Wanderer, said to the Exalted One:-- ‘The leaders in religious life who are
heads of companies of disciples and students, teachers of students, well known,
renowned, founders of schools of doctrine, esteemed as good men by the
multitude—to wit, Purana Kassapa, Makkhali of the cattle-pen, Agita of the
garment hair, Kakkayana of the Pakudha tree, Sangaya the son of the Belatthi
slave-girl, and Nigantha of the Natha clan—have they all, according to their
own assertion, thoroughly understood things?
Or have they not? Or are there
some of them who have understood, and some who have not?’” (v26).
“And the Exalted One spake:-- ‘In whatsoever
doctrine and discipline, Subhadda, the Aryan eightfold path is not found,
neither in it is there found a man of (True) saintliness of the first, or the
second, or of the third, or of the fourth degree. And in whatsoever doctrine and discipline,
Subhadda, the Aryan eightfold path is found, in it is found the man of (True)
saintliness of the first, and the second, and the third, and the fourth
degree.’” (v27).
Subhadda celebrates the Buddha’s doctrine and
proclaims himself as the Buddha’s disciple;
the Buddha accepts Subhadda and waives the customary probationary
period.
“So Subhadda, the Wanderer, was received into the
higher grade of the Order under the Exalted One; and from immediately after his ordination the
venerable Subhadda, remained alone and separate, attained to that supreme goal
of the higher life, for the sake of which the clansmen go out from all and
every household gain and comfort to become houseless wanderers—yea, that
supreme goal did he, by himself, and while yet in this visible world, bring
himself to the knowledge of, and continue to realize, and to see face to
face! And he became conscious that birth
was at an end, that the higher life had been fulfilled, that all that should be
done had been accomplished, and that after this present life there would be no
beyond!
“So the venerable Subhadda became yet another among
the Arahants; and he was the last
disciple whom the Exalted One himself converted.” (v30).
--
How do the “locations to be reverenced” compare with the teaching to maintain equanimity? What is the distinction between the doctrine provided to the Sangha of Bodhisattvas, Bhikshus (and Bikkhunis), and Tathagatas compare with the allowances provided to “lay members” or the Sangha? Does this establish an effective binary caste system? How does this compare with similar distinctions within Judaism (with the Kohanim), within Christianity (between apostles and the unconverted), within Islam (between believers and unbelievers), and Hinduism (with the traditional system of varnas)?
How does the Buddha’s doctrine regarding women
compare with those respectively provided from Jesus, Moshe, and Muhammad (and
any inferred doctrine provided from Sri Krishna)? How does the guidelines regarding Buddhist
Nuns emerge and develop within Buddhism?
How are Tathagatas to interact with members of the opposite sex when
going on rounds for alms? What
significance and lessons exist within the consideration that even the practise
of the “beggar’s bowl” maintains the propensity for soliciting the existence of
a person of the opposite sex, and perhaps intrinsically, “becoming”?
How does the “last watch of the night” (within
Verse 23) compare with the “watches of the night” described within the
Gospels? How does Midnight become a
point that is recognised as the beginning of a day (compared with the setting
of the Sun or the rising of the Sun)?
How does the duration of each “watch” of the night and day emerge?
Within the practise of asceticism respectively
within Buddhism and Hinduism (and within additional religious traditions, such
as Christianity), there is the utilisation of the term, “renouncing the
World;” and whilst this substantially
pertains to the pursuit of material gain, there is also a significant,
coinciding practise of renouncing one’s familial relationships and social
status, with particular consideration for maintaining equanimity towards all
people and sentient beings; however,
even amidst such equanimity, there remains some pursuit of material gain (even
if only in filling the beggar’s bowl);
is there any legitimacy within the consideration that rather than
“renouncing one’s familial relationships,” an ascetic is simply “embracing the
entire Universe,” which also includes one’s respective family members? How may be applied Jesus’s teaching regarding
“a Prophet being without honour in the Prophet’s own home/country” (as well as
the temporal challenges that Muhammad (PBUH) experiences in Mekkah; as well as the journeys of Avraham and
Yaakov, as well as that of the Israelites from Egypt, within the Wilderness,
and within Eretz Israel)? And amidst the
propensity of an individual being able to continue to interact within an
individual’s own family members, what intrinsic and unique responsibilities
does an individual maintain towards an individual’s own respective family
members; is loyalty a relevant
principle? Amidst the practise of
“severe” asceticism, does such an ascetic maintain any responsibility for
building and/or maintaining relationships with the “lay believers/Faithful,”
and even in maintaining distinctions between fellow/filla ascetics (within
one’s own Sangha) and people outside of that fold? Is this is what is meant when the Buddha
describes being able to “make distinctions” amongst individuals?
--
Gospels
Luke 5
Jesus advises Simon (Peter) to cast his fishing net in a
specific location, and there is a bounty of fish; Simon (Peter) is amazed.
“Do not be afraid;
henceforth you will be catching men.”
(v10)
Jesus heals a leper.
“And he stretched out his hand, and touched him, saying, ‘I
will; be clean’” (v13)
People bring paralytic to Jesus through roof of dwelling and
Jesus forgives his sins.
Pharisees admonish Jesus for presuming such authority to
forgive sins; Jesus provides responsive
challenge.
Jesus recruits the tax collector, Levi.
“And Jesus answered them, ‘Those who are well have no need
of a physician, but those who are sick;
I have not come to call the righteous, but sinners to repentance.’”
“And Jesus said to them, ‘Can you make wedding guests fast
while the bridegroom is with them? The
days will come, when the bridegroom is taken away from them, and then they will
fast in those days.’” (v35)
--
Gospels
Luke 6
“On (Shabbat), while he was going through the grainfields,
his disciples plucked and ate some heads of grain, rubbing them in their
hands.” (v1)
Pharisees challenge Jesus;
Jesus proclaims such behaviour permissible, comparing it to David eating
the Bread of the Presence; Jesus
proclaims himself as leader of Shabbat.
“And Jesus said to them, ‘I ask you, is it lawful on
(Shabbat) to do good or to do harm, to save life or to destroy it?” (v9)
“In these days he went out to the mountain to pray; and all night he continued in prayer to
God. And when it was day, he called his
disciples, and chose from them twelve, whom he named apostles; Simon, whom he named Peter, and Andrew his
brother, and James and John, and Philip, and Bartholomew, and Matthew, and
Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and
Judas the son of James, and Judas Iscariot, who became a traitor.” (V12-16)
Jesus provides the Sermon on the Mount.
“Blessed are you poor, for yours is the (Sovereignty) of
God.
“Blessed are you that hunger now, for you shall be
satisfied.
“Blessed are you that weep now, for you shall laugh.” (v20-21)
“But I say to you that hear, Love your enemies, do good to
those who hate you, bless those who curse you, pray for those who abuse
you.” (v27-28)
“To him who strikes you on the cheek, offer the other
also; and from him who takes away your
coat do not withhold even your shirt.
Give to every one who begs from you;
and of him who takes away your goods do not ask them again.” (v29-30)
“And as you wish that men would do to you, do so to
them.” (v31)
“If you love those who love you, what credit is that to
you?” (v32)
“But love your enemies, and do good, and lend, expecting
nothing in return; and your reward will
be great, and you will be sons of the Most High.” (v35)
“Judge not, and you will not be judged; condemn not, and you will not be
condemned; forgive, and you will be
forgiven; give, and it will be given to
you.” (v37)
“Why do you see the speck that is in your brother’s eye, but
do not notice the log that is in your own eye?”
(v41)
“The good man out of the good treasure of his heart produces
good” (v45)
Jesus utilises the parable of a man building a house on
solid foundation, and a man building a house on an unstable foundation.
--
Gospels
Luke 5
“While the people pressed
upon him to hear the word of God, he was standing by the lake of
Gennesaret. And he saw two boats by the
lake; but the fishermen had gone out of
them and were washing their nets.”
(v1-2).
Jesus tells Peter to let
down the nets, and Peter catches an abundance of fish.
“But when Simon Peter saw
it, he fell down at Jesus’ knees, saying, ‘Depart from me, for I am a sinful
man, O (Leader).’ For he was astonished,
and all that were with him, at the catch of fish which they had taken; (v8-9).
Jesus heals a man with
leprosy.
People bring a paralytic
through the roof to be healed.
Jesus summons Levi, the
tax collector.
Jesus is asked about eating
with unwashed hands, and the practises of eating and drinking; Jesus responds with the teaching regarding
new wineskins for new wine.
--
Gospels
Luke 6
“On (Shabbat), while he
was going through the grainfields, his disciples plucked and ate some heads of
grain, rubbing them in their hands. But
some of the Pharisees said, ‘Why are you doing what is not lawful to do on
(Shabbat)?’” (v1-2).
Jesus refers to a story
of David, and proclaims leadership during Shabbat.
“On another (Shabbat),
when he entered the synagogue and taught, a man was there whose right hand was
withered. And the scribes and the
Pharisees watched him, to see whether he would heal on (Shabbat), so that they
might find an accusation against him.
But he knew their thoughts, and he said to the man who had the withered
hand, ‘Come and stand here.’ And he rose
and stood there. And Jesus said to them,
‘I ask you, is it lawful on (Shabbat) to do (benevolence) or to do harm, to
save life or to destroy it?’ And he
looked around on them all, and said to him, ‘Stretch out your hand.’ And he did, and his hand was restored. But they were filled with fury and discussed
with one another what they might do to Jesus.”
(v6-11).
“In those days he went
out to the mountain to pray; and all night
he continued in prayer to God. And when
it was day, he called his disciples, and chose from them twelve, whom he named
apostles; Simon, whom he named Peter,
and Andrew his brother, and James and John, and Philip, and Bartholomew, and
Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called
the Zealot, and Judas the son of James,
and Judas Iscariot, who became traitor.”
(v12-16).
Jesus preaches the Sermon
on the Mount.
“And he lifted up his
eyes on his disciples, and said:
“Blessed are you poor,
for yours is the (Sovereignty) of God.
“Blessed are you that
hunger now, for you shall be satisfied.
“Blessed are you that
weep now, for you shall laugh.
“Blessed are you when men
hate you, and when they exclude you and revile you, and cast out your name as
evil, on account of the Son of man!
Rejoice in that day , and leap for joy, for behold your reward is great
in heaven; for so their fathers did to
the prophets.” (v20-23).
“But I say to you that
hear, Love your enemies, do (benevolence) to those who hate you, bless those
who curse you, pray for those who abuse you.
To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not
withhold even your shirt. Give to
everyone who begs from you; and of him
who takes away your (possessions) do not ask them again. And as you wish that mend would do ot you, do
so to them. (v27-31).
“If you love those who
love you, what credit is that to you?”
(v32).
“But love your enemies,
and do (benevolence), and lend, expecting nothing in return; and your reward will be great, and you will
be sons of the Most High; for (Deus) is
kind to the ungrateful and the selfish.
Be merciful, even as your (Deus) is merciful.” (v35-36).
“Judge not, and you will
not be judged; condemn not and you will
not be condemned; forgive, and you will
be forgiven; give, and it will be given
to you.” (v37-38).
Jesus tells parable of
blind leading blind.
“A disciple is not above
his teacher, but every one when he is fully taught will be like his
teacher.” (v40).
“Why do you see the peck
that is in your brother’s eye, but do notice the log that is in your own eye?” (v7).
“Why do you call me,
‘(Leader), (Leader),’ and not do what I tell you?” (v46).
--
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?
--
Discussion Questions From Chapters 6 – 7
Within Chapter 6, Jesus challenges the conventional
practises of Shabbat; and whilst there
are provisions within the Torah to help and heal people, particularly within an
emergency, there is also the consideration of whether the man, with the
withered hand, can actually wait until the evening or the next day to be
healed? How are emergency medical
services legitimated during Shabbat, and what about military, police, and
additional services that are other than emergency, yet practiced during
Shabbat? Is there any legitimacy and/or
concern within the notion that everybody rests during Shabbat except for Rabbis
and housewives?
The teachings within the Sermon on the Mount is extremely
compelling, however, it seems as though some Christians suggest that this is
hyperbole, and that the intended meaning is other than to literally “turn the
other cheek;” is this accurate? Are these teachings intended to be nuanced
within pragmatic compromises and assimilation within conventional authority, or
are these teachings intended as practises of radical love and compassion? Is this type of radical love
sustainable? And how do these teachings
compare with Jesus’ rebuking of the Pharisees and additional conventional
leaders and citizens who refuse to praise God in the manner stipulated by
Jesus? Is this radical love the source
wherein the strength of Jesus’ example derived?
How do the teachings of forgiveness that Jesus provides
compare with additional teachings of forgiveness found within the Jubilee and
redemption of slaves in Judaism, the teachings of forgiveness within the Koran,
the compassion taught by the Buddha, and the practise of equanimity provided
from Sri Krishna and the Bhagavad Gita?
Does the teaching of “give and it will be given to you”
become susceptible to the criticism of the “carrot and the stick” approach of
Heaven and Hell by simply enlarging the repercussions of temporal behaviour to
include increasingly ambiguous and severe circumstances and experiences? How does this compare and contrast with
similar, repeated teachings within the Koran of Islam; and how does this compare and contrast with
the apparently converse approach of equanimity and indifference (transcending
the gunas) provided by the Bhagavad Gita of Hinduism and similarly within
Buddhism?
Why does Jesus abstain from clearly and explicitly
proclaiming himself as the Moshiach?
--
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?
--
Discussion Questions From
Chapters 6 – 7
What is the nature of the
interaction between Jesus’s teachings regarding Shabbat, and the subsequent
traditional observance of Sunday Worship, with Christianity?
How does Jesus’s “reward
in Heaven” compare with the Koran’s “Gardens of Paradise”?
--
Koran
Sura 27: An Naml
“Benignant, Hearing God! These are the verses of the Quran and the
Book that makes manifest:
“A guidance and (benevolent) news for the believers.
“Who keep up prayer and pay the poor-rate, and they are sure of the
Hereafter.
“Those who believe not in the Hereafter, We make their deeds fair-seeming
to them, but they blindly wander on.” (v1-4).
Narrative of Moshe, and David and Solomon are shared.
“And Solomon was David’s heir, and he said: O men, we have been
taught the speech of birds, and we have been granted of all things.
Surely this is manifest grace.
“And his hosts of the jinn and the men and the birds were gathered to
Solomon, and they were formed into groups.
“Until when they came to the valley of the Naml, a Namlite said: O
Naml, enter your houses, lest Solomon and his hosts crush you, while they know
not.
“So he smiled, wondering at her word, and said: My Lord, grant me
that I may be grateful for Thy favour which Thou hast bestowed on me and on my
parents, and that I may do (benevolence) such as Thou art pleased with, and
admit me, by Thy mercy, among Thy righteous servants.
“And he reviewed the birds, then said: How is it I see not Hudhud,
or is it that he is one of the absentees?
“I will certainly punish him with a severe punishment, or kill him, or
he shall bring me a clear excuse.
“And he tarried not long, then said: I have compassed that which
thou hast not compassed and I have come to thee from Saba with sure
information—
“I found a woman ruling over them, and she has been given of everything
and she has a mighty throne.
“I found her and her people adoring the sun instead of Allah, and the
devil has made their deeds fair-seeming to them and turned them from the way,
so they go not aright—” (v16-24).
“She said: O chiefs, an honourable letter has been delivered to
me.
“It is from Solomon, and it is in the name of Allah, the Beneficent, the
Merciful,
“Proclaiming, Exalt not yourselves against me and come to me in
submission.”
“She said: O chiefs, advise me respective my affair; I never
decide an affair until you are in my presence.” (v29-32).
“She said: Surely the kings, when they enter a town, ruin it and
make the noblest of its people to be low; and thus they do.
“And surely I am going to send them a present, and to see what answer
the messengers bring back.
“So when the envoy came to Solomon, he said: Will you help me with
wealth? But what Allah has given me is better than that which (Allah) has
given you. Nay, you are exultant because of your present.”
(v34-36).
“He said: Alter her throne for her; we may see whether she
follows the right way or is of those who go not aright.” (v41).
“And that which she worshipped besides Allah prevented her; for
she was of a disbelieving people.
“It was said to her: Enter the palace. But when she saw it
she deemed it to be a great expanse of water, and prepared herself to meet the
difficulty. He said: Surely it is a palace made smooth with
glass. She said: My (Leader), surely I have wronged myself, and I
submit with Solomon to Allah, the Lord of the worlds.” (v43-44).
The narrative of Thamud is shared.
--
Can the narrative within Naml be also understood as a narrative
regarding Solomon’s interaction with the Queen of Sheba (from Ethiopia), as
described within the Tanakh of Judaism? What may be some implications of
the confluence of these narratives (is there any condescending intention that
be extrapolated from the link between the Naml [as animals] and the people of
Sheba)?
Does the letter from Solomon solicit submission to Solomon or to Allah
(“coming to Solomon in submission”)? Is such ambiguous reference to Allah
simply a factor of English translation or is there intentionality within the
Arabic language?
How does Solomon’s response to the Queen of Sheba compare with
_________, from the Torah?
--
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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