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 26 Shemini;
118.8.1
Torah
Vayikra 9:1 – 11:47
“On the eighth day, (Moshe) assembled
Aaron, his sons, and the leaders of Israel.
“He said to Aaron, ‘Choose a healthy
young calf for a sin offering and a healthy ram for a burnt offering, and
sacrifice them before Adonai. Then speak
to the Israelites, and tell them to choose five healthy animals: a goat for a sin offering, a young calf and a
lamb for a burnt offering, and a bull and a ram for peace offerings, and
sacrifice them before Adonai along with a grain offering mixed with oil,
because today Adonai (by Adonai) will appear to you.” (v1-4).
Aaron performs the sacrifices.
“Then Aaron raised his hands over the
people and blessed them. He stepped down
from the altar where he had presented the sin offering, the burnt offering, and
the peace offerings.
“(Moshe) and Aaron went into the
Meeting Tent, and when they came out they blessed the people. And then the glory of Adonai was seen by all
the Israelites.” (v22-23).
“Fire blazed from Adonai and vaporized
the burnt offering and the parts on the altar.
When the people saw this, they raised their voices in prayer and bowed
down.” (v24).
“Aaron’s sons, Nadav and Avihu, each
took his fire pan, placed burning coals in it, and sprinkled incense on the
flames. They presented this before
Adonai, but it was not an authorized fire that Adonai had commanded. Flames of fire blazed down from Adonai and
burned them up, and they died before Adonai.”
(v1-2).
“(Moshe) said to Aaron, ‘This is
exactly what Adonai meant when (Adonai) said, ‘I will be holy to those who worship
Me; to them I will show My glory.’’ Aaron remained speechless.
Moshe instructs Aaron and his sons to
abstain from mourning.
“Adonai said to Aaron, ‘Neither you nor
your descendants may drink wine or any other alcoholic liquor when you enter
the Meeting Tent, or you will die. This
law must be observed for all coming generations. If you are sober you will be able to tell the
difference between the holy and the ordinary, and between honesty and
dishonesty. You will, moreover, be able
to make correct legal decisions for the Israelites on all the laws that Adonai
has taught (Moshe).’” (v8-11).
Moshe instructs Aaron and his sons to
eat the remaining portion of the sacrifice.
Aaron abstains from eating the
remaining portion of the goat, attributing this to the death of his sons; and Moshe forgives him.
“Adonai spoke to (Moshe) and Aaron and
told them:
“Speak to the Israelites and instruct
them:
“These are the only land animals that
you may eat: You may eat any animal that
has split hoofs and chews its cud.”
(v1-3).
“These are the creatures that live in
the water that you may eat. You may eat
any creature that lives in the water, in the seas or in the rivers, as long as
it has fins and scales.” (v9).
There is the description of a list of
birds prohibited from being consumed.
“Every living insect that uses four
legs for walking shall not be eaten. The
only flying insects that you may eat are those with jointed legs extending
above their feet, which they use to hop on the ground.” (v20-21).
“Anyone who touches the bodies of dead
animals will be unclean until evening.
Anyone deling with their bodies must wash his clothes and remain unclean
until evening.” (v24-25).
Rules are prescribed for cleaning
additional items that have direct contact with the body of a dead animal.
“Anything upon which a dead body falls
is unclean; even an over or a range
becomes unclean, and must be destroyed.
The only thing that is always ritually clean is a body of water, either
a well or a natural spring of water.” (v35-36).
“Every creature that crawls on the
ground must not be eaten.” (v41).
“Do not make yourselves unclean by
eating any of these creatures, or you will become unclean as they are. I am Adonai;
I am holy, and therefore you must make yourselves holy.” (v43-44).
“I am Adonai, I brought you out of
Egypt to be your Elohim. Since I am
holy, you too must remain holy. These
are the laws about animals, birds, marine creatures, and creatures that creep
on the ground. I have given you these
laws so that you can tell the difference between the unclean and clean animals,
and between the animals that you may eat and those that you must not eat.” (v45-47).
--
How does animal sacrifice become so
prominent amidst the rituals of the Israelites, from Adam and Chavah through
Cain and Abel, Noach, Avraham, and Moshe and Egypt? Is it ironic that Moshe previously describes
to Paraoh that the reason the Israelites are unable to perform such animal
sacrifices is because the Egyptians consider it too abhorrent, and yet
contemporary Judaic rituals abstain from performing such animal
sacrifices; does this mean that
contemporary circumstances are effectively like Egypt, or that there is a
development of thought and belief that progresses beyond such animal
sacrifices? What is intended, within
Judaism amidst the existence of Moshiach:
reversion to animals sacrifices, or righteousness without the shedding
of blood?
Moshe’s immediate response to the death
of Aaron’s sons seems to lack compassion;
what may be some reasons for this?
And how does this compare to the lessons of indifference that are
provided by Sri Krishna, within the Bhagavad Gita?
How might the benefits within the
prohibition of wine and alcohol, regarding the kohanim within the Mishkan,
exist beyond such an immediate context?
What essentially makes an animal
“clean” or “unclean”? How does this
compare with Jesus’s teaching regarding “what comes from a person,” rather than
“what goes into a person,” being the determining factor of righteousness? How does the actual killing of the animal
(directly or indirectly) factor into the consideration of “what comes from a
person” and “what goes into a person”?
How does this compare with the dietary and ethical practises within
Hinduism and Buddhism, as well as those within Islam?
Within his teachings regarding divorce,
Jesus provides that “Moshe” provides such an allowance because of the hardness
of hearts of the Israelites at that point, suggesting a preceding and a
superceding doctrine to the contrary; is
there any evidence of “progressive revelation” within the Torah: the establishment of an initial rule that is
later altered within a subsequently described rule? Might the dietary laws of kashrut, initially
communicated within the first portion of Beresheit (prescribing vegetarianism)
and subsequently permitting the sacrifice and consumption of animals, be
considered as such a “progressive revelation”?
The prospect of being in contact with
the body of a dead animal reintroduces the basic concept of cleanliness; what are the pragmatic and esoteric
principles within these practises of cleanliness amidst the bodies of dead
animals, and how are such circumstances similar to, and distinct from, the
actual consumption of flesh from a dead animal?
How does the address that Adonai makes
at the end of this Parshah, regarding Holiness, connect with the notion of
“treating the body like a Temple”? Aside
from the consumption of flesh, what may be some additional consideration (dietary
and additional behaviour) that can be understood in a relevant metaphysical
context of “the body as a Temple”? How
does this compare and contrast with Jesus’s teaching regarding “raising his
body” (and describing it as a Temple), as well as with what may be considered
as the Buddha’s implicit doctrine of “the mind as a Temple”?
Can the “Holiness” that the Israelites
experience actually be shared by additional people outside of the tribes of
Israel? Amidst the connectivity between
“Holiness” and the “cleanliness” of animals, is it possible to infer a
“Universal” “Holiness” amidst the practise of vegetarianism and/or veganism?
--
Bhagavad Gita
Chapter 8
Arjuna asks what is Brahman,
adhyatma, adhibhuta, adhidaiva, and adhiyajna.
Brahman is the highest nature
of the Universe.
Adhyatma is the manner in
which Brahman exists within each creature.
Adhibhuta is the perishable
body.
Adhidaiva is Purusha, eternal
spirit.
Adhiyajna is the supreme
sacrifice made to Brahman as the Lord within an individual.
Sri Krishna commands practise
of meditation on Brahman, particularly at the time of death.
“Remembering (M)e at the time
of death, close down the doors of the senses and place the mind in the
heart. Then, while absorbed in
meditation, focus all energy upwards to the head.
“Repeating in this state the
(D)ivine Name, the syllable Om that represents the changeless Brahman, you will
go forth from the body and attain the supreme goal.” (v12-13)
“This supreme Lord (W)ho
pervades all existence, the true Self of all creatures, may be realized through
undivided love.” (v22)
The day and night of Creation
(Brahma) is described; liberation and
rebirth.
--
Bhagavad Gita
Chapter 8
“O
Krishna, what is Brahman, and what is the nature of action? What is the adhyatma, the adhibhuta, the
adhidaiva?
“What
is the adhiyajna, the supreme sacrifice, and how is it to be offered? How are the self-controlled untied with you
at the time of death?” (v1-2).
“My
highest nature, the imperishable Brahman, gives every creature its existence
and lives in every creature as the adhyatma.
My action is creation and the bringing forth of creatures.
“The
adhibhuta is the perishable body; the
adhidaiva is Purusha, eternal spirit.
The adhiyajna, the supreme sacrifice, is made to (Me) as the Lord within
you.” (v3-4).
“Those
who remember (Me) at the time of death will come to (Me).
“Do not
doubt this. Whatever occupies the mind
at the time of death determines the destination of the dying; always they will tend toward that state of
being.
“Therefore,
remember (Me) at all times and fight on.
With your heart and mind intent on (Me), you will surely come to (Me).
“When
you make your mind one-pointed through regular practice of meditation, you will
find the supreme glory of the Lord.”
(v5-8).
“Remembering
(Me) at the time of death, close down the doors of the senses and place the
mind in the heart. Then, while absorbed
in meditation, focus all energy upwards to the head.
“Repeating
in this state the divine Name, the syllable Om that represents the changeless
Brahman, you will go forth from the body and attain the supreme goal.” (v12-13).
“I am
easily attained by the person who always remembers (Me) and is attached to
nothing else.
“Such a
person is a (True) yogi, Arjuna. Great
souls make their lives perfect and discover (Me); they are freed from mortality and the
suffering of this separate existence.
“Every
creature in the universe is subject to rebirth, Arjuna, except the one who is
united with Me.” (v14-16).
“There
is merit in studying the scriptures, in selfless service, austerity, and
giving, but the practice of meditation carries you beyond all these to the
supreme abode of the highest Lord.”
(v28).
--
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
Digha Nikaya
Maha PariNibbana 6
“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.” (v1).
The Buddha solicits Ananda to prepare
for the Buddha a place to lie down and rest; the Buddha rests on his
side.
“Now at that time the twin Sala trees
were all one mass of bloom with flowers out of season; and all over the
body of the Tathagata these fropped and sprinkled and scattered themselves, out
of reverence for the successor of the Buddhas of old…” (v2)
Angels come to visit the Buddha.
“And there will come, Ananda, to such
spots, believers, brethren and sister of the (Sangha), or devout men and women,
and will say:-- ‘Here was the Tathagata born!’ or, ‘Here did the Tathagata
attain to the supreme and perfect insight!’ or, ‘Here was the (Sovereignty) of
righteousness set on foot by the Tathagata!’ or, ‘Here the Tathagata passed
away in that utter passing away which leaves nothing whatever to remain
behind!’” (v8).
The Buddha prescribes celibacy.
The Buddha describes how to handle his
remains.
The Buddha responds to the questions of
a novice.
The Buddha comforts Ananda.
The Buddha describes the grandeur of
the modest town where he passes.
The Buddha instructs Ananda to inform
the Mallas, of nearby Kusinara, regarding the approaching PariNibbana of the
Buddha.
The Buddha teaches the sceptic,
Subhadda.
--
What are the significance and
implications regarding the specific events pertaining to the Buddha’s
PariNibbana?
What are the intrinsic distinctions
regarding the different Pilgrimage sites that the Buddha describes:
regarding an individual’s place a birth, where he attains Enlightenment, where
he 1st teaches the Dharma, and where he attains
PariNibbana? Amidst the propensity to only visit 1 location, what are the
benefits of visit any 1 of these? How does this compare with the Hajj to
Mecca, and similar Pilgrimage sites within Judaism (Yerushalayim, and
additionally), Christianity (Nazareth, Bethlehem, Roma, Citta Vaticano, and additionally),
Hinduism (Ganges, Benares, and additionally), and additionally.
Amidst the aversion regarding Becoming,
why is the Buddha’s birthplace considered as 1 of the pilgrimage sites?
And further, regarding Becoming, amidst the indifference to pain and pleasure
(equanimity), might this also include an indifference regarding the practise
and prohibition regarding Becoming, thus effectively condoning (or at least
being indifferent to procreation), particularly amidst specific, additional
directives to procreate (“Be fruitful and multiply”)?
--
Gospels
Gospels
Luke 7
Jesus heals the servant of the
centurion.
Jesus heals a young man who is
perceived as dead.
Disciples of John the Baptist
ask of Jesus being the Moshiach.
“Go an tell John what you have
seen and heard: the blind receive their
sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are
raised up, the poor have good news preached to them. And blessed is he who takes no offense at
me.” (v22-23)
“And Jesus answering said to
him, ‘Simon, I have something to say to you.’
And he answered, ‘What is it, Teacher?’
‘A certain creditor had two debtors;
one owed five hundred denarii, and the other fifty. When they could not pay, he forgave them
both. Now which of them will love him
more?’ Simon answered, ‘The one, I
suppose, to whom he forgave more.’ And
he said to him, ‘You have judged rightly.’
Then turning toward the woman he said to Simon, ‘Do you see this woman? I entered your house, you gave me no water
for my feet, but she has wet my feet with her tears and wiped them with her
hair. You gave me no kiss, but from the
time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she
has anointed my feet with ointment.
Therefore I tell you, her sins, which are many, are forgiven, for she
loved much;’” (v40-47)
--
Gospels
Luke 8
“Soon afterward he went on
through cities and villages, preaching and bringing the good news of the
(Sovereignty) of God.” (v1)
The 12 disciples, Mary
Magdalene, Joanna, Susanna, and additional people follow Jesus.
Jesus tells the parable of the
sower of seed amidst the path, on the rock, amidst thorns, and within good
soil.
Jesus further explains the
parable to the disciples.
“No one after lighting a lamp
covers it with a vessel, or puts it under a bed, but puts it on a stand, that
those who enter may see the light.”
(v16)
But he said to them, “My
mother and my brothers are those who hear the word of God and do it.” (v21)
Jesus calms the winds and the
sea.
Jesus heals Legion; Legion asks do join Jesus, however, Jesus
instructs him to return home and proclaim the Glory of God.
“As he went, the people
pressed round him. And a woman who had
had a flow of blood for twelve years and could not be healed by any one, came
up behind him, and touched the fringe of his garment; and immediately her flow of blood
ceased.” (v42-44)
Jesus heal Jarius’s dotter,
when she is asleep amidst people’s perceptions of her being dead.
--
Gospels
Luke 7
“After
he had ended all his saying in the hearing of the people he entered Capernaum.”
(v1)
A
centurion searches to have his slave healed.
The
Centurian bids Jesus to heal his slave from a distance; Jesus marvels at his Faith; and the slave is healed.
“Soon
afterward he went to a city called Nain, and his disciples and a great crowd
went with him.” (v11).
Jesus
heals the young man who is perceived as dead.
John
the Baptist sends disciples to discern the characteristics of Jesus.
“And he
answered them, ‘Go and tell John what you have seen and heard: the blind receive their sight, the lame walk,
lepers are cleansed, and the poor have (benevolent) news preached to them. And blessed is he who takes no offense at
me.” (v22-23).
Jesus
describes the nature of John the Baptist.
Pharisees
have dinner with Jesus and critise the behaviour of his disciples.
“A
certain creditor had two debtors: one
owed five hundred denarii, and the other fifty.
When they could not pay, he forgave them both. Now which of them will love him more?” (v41-42).
Jesus
explains the righteousness of the woman who anoints him with oil.
--
Gospels
Luke 8
“Soon
afterward he went on through cities and villages, preaching and bringing the
(benevolent) news of the (Sovereignty) of God.
And the twelve were with him, and also some women who had been healed of
evil spirits and infirmities; Mary,
called Magdalene, from whom seven demons had gone out, and Joanna, the wife of
Chuza, Herod’s steward, and Susanna, and many others, who provided for them out
of their means.” (v1-3).
Jesus
tells the parable of the sower of seeds.
Jesus’s
disciples ask for Jesus to decipher the parable.
“To you
it has been given to know the secrets of the (Sovereignty) of God; but for others they are in parables, so that
seeing they may not see, and hearing they may not understand.’” (v10).
“No one
after lighting a lamp covers it with a vessel, or puts it under a bed, but puts
it on a stand, that those who enter may see the light. For nothing is hid that shall not be made
manifest, nor anything secret that shall not be known and come to light. Take heed then how you hear; for to him who has will more be given and
from him who has not, even what he thinks that he has will be taken away.” (v16-18).
“And
they went and woke him, saying, ‘Master, Master, we are perishing!’ And he awoke and rebuked the wind and the
raging waves; and they ceased, and there
was a calm.” (v24).
“Then
they arrived at the country of the Gerasenes, which is opposite Galilee. And as he stepped out on land, there met him
a man from the city who had demons; for
a long time he had worn no clothes, and he lived not in a house but among the
tombs.” (v26-27).
Jesus
heals the Legion.
“When
the herdsmen saw what had happened, they fled, and told it in the city and in
the country. Then people went out to see
what had happened, and they came to Jesus, and found the man from whom the
demons had gone, sitting at the feet of Jesus, clothed and in his right
mind; and they were afraid. And those who had seen it told them how he
who had been possessed with demons was healed.
Then all the people of the surrounding country of the Gerasenes asked
him to depart from them; for they were
seized with great fear; so he got into
the boat and returned.” (v34-37).
“The
man from whom the demons had gone begged that he might be with him; but he sent him away, saying, ‘Return to your
home, and declare how much God has done for you.’ And he went away, proclaiming throughout the
whole city how much Jesus had done for him.”
(v38-39).
“And
there came a man named Jairus, who was a ruler of the (Synagogue); and falling at Jesus’ feet he besought him to
come to his house; for he had an only
afaughter, about twelve years of age, and she was dying.” (v41-42).
“As he
went, the people pressed round him. And
a woman who had had a flow of blood for twelve years and could not be healed by
any one, came up behind him, and touched the fringe of his garment; and immediately her flow of blood
ceased.” (v42-44).
Jesus
heals Jairus’s daughter.
--
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 8 – 10
Why does Jesus refuse
Legion? And conversely, elsewhere within
the Gospels, why does Jesus invite the rich man who finds it to difficult to
leave his wealth (precipitating the parable of the camel travelling through the
eye of the needle)? Is this evidence of
a bias against socioeconomically and/or medically/psychologically/spiritually
challenged individuals?
Within the 8th
chapter of Luke, there is the description of the woman being healed after
touching the fringe of Jesus’s garment;
previously, there is the narrative of the centurion asking Jesus to heal
his slave without even entering the centurion’s house; what is the intrinsic nature of the Faith
involved within this healing process? If
it substantially relies upon Faith rather than tangible healing, then why is it
necessary to rely upon Jesus as a “conduit” or facilitator of such
healing? What “quality” does Jesus
maintain, and what “service” does Jesus tangibly provide to facilitate such
healing?
Within the Gospels, Jesus
sends out his disciples on a number of occasions and charges his disciples with
some different instructions each time;
and much of contemporary Christianity seems to abstain from practicing
the actual tenets and/or lifestyles that are specifically and directly charged
to Jesus’s, including “carrying two tunics, taking nothing for the journey,
give without taking, turning the other cheek, and additionally; although emphasis seems to be placed upon
latter charges to preach the Gospel to the whole of the Earth/Universe, as well
as upon the prophesy within Revelations (and that of the return of Jesus and
Armageddon); will the “actual Jesus
doctrine” please stand up? What is the
tangible, direct teaching/charge that disciples of Jesus are supposed to
practise, presumably in a continual, contemporary, sustainable manner?
Why does Jesus care who people
think he is? Is this simply a
solicitation for Peter and his disciples to make a proclamation of Faith? This also provides the consideration of who
each of us are within each others’ own respective lives? Within the perception of simply existing with
the dreams of others, what role are we each playing?
How does Jesus’s “listening to
the thoughts of his disciples hearts” compare with the Buddha hearing with the
“Heavenly Ear” described within the Digha Nikaya during this week’s study and
recitation?
--
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”?
--
Discussion
Questions From Chapters 8 – 10
With
Joanna being described as the wife of Chuza, what are the implications of a
married woman being a follower of Jesus (compared to the additional women who
are presumably unmarried: Mary
Magdalene, Mary, Martha, and additionally)?
Does such a woman abandon her husband and lead the life of an ascetic; does her husband go with her; and what happens when the wife is a mor and
has young children? What is the nature
of the community that surround the travelling asceticism that Jesus practises?
Why is
it necessary for the meaning of a parable to be hidden from others
(secretive)? Amidst the notion of the
secretive nature being required for people to put forth the effort to learn the
parable, what legitimacy exists within the notion of a secret simply being an
illusion, and that the proclaimed possession of secret knowledge perhaps being
a challenge to determine how the disciple share the knowledge with others? How does the notion of the secret knowledge
of such righteousness (and love) compare with the rather simple, yet extremely
difficult, practise of actually acting with such righteousness and love; is there a “secret” to decipher the difficulty
and make it easy?
What is
the nature within the distinction between Jesus’s instructions, “Tell what God
has done for you,” and the Gospel’s narration, “He told what Jesus had
done.”? Is this a distinction through
the writing of the Gospels or is this the actual exclamation that the man
makes? In either respect, is this an
intentional distinction (with, or without significance), or is this simply an
unintentional distinction? Is this
another means of equating Jesus with God?
Is this what Jesus initially intends when providing the
instruction?
What is
the nature of the involvement of those who provide boarding and materials to
Jesus and his disciples? How easy is it
for Jesus and his disciples to find such people; what is the general extent of the provisions
that are made? And what are the risks
that people assume when providing such support to Jesus?
Is
there any connexion/intentionality between the 70 apostles that Jesus
designates and the 70 tribal elders that are designated to share some of
Moshe’s authority?
How do
these 3 teachings that Jesus shares compare and contrast with each other: “Love thy neighbour as thyself,” “Love thy
enemy,” and, “Do unto others as you would have them do unto you”? How do these 3 renderings of the Golden Rule
compare with additional, similar teachings within additional traditions?
--
Koran
Koran
Sura 28: Al Qasas (The Narrative)
“Benignant, Hearing, Knowing God!
“These are the verses of the Book that
makes manifest.
“We recite to thee the story of (Moshe)
and Pharaoh with (Truth), for a people who believe.” (v1-3).
“Surely Pharaoh exalted himself in the
land and made its people into parties, weakening one party from among
them; he slaughtered their sons and let
their women live. Surely he was one of the
mischief-makers.
“And We desired to bestow a favour upon
those who were deemed weak in the land, and to make them the leaders, and to
make them the heirs.
“And to grant them power in the land,
and to make Pharaoh and Haman and their hosts see from them what they
feared.” (v4-6).
“And when he attained his maturity and
became full-grown, We granted him wisdom and knowledge. And thus do We reward those who do good to
others.” (v14).
“So when he desired to seize him who
was an enemy to them both, he said: O
(Moshe), dost thou intend to kill me as thou didst kill a person
yesterday? Thou only desirest to be a
tyrant in the land, and thou desirest not to be of those who act aright.” (19).
“And when he turned his face towards
Midian, he said: Maybe my Lord will
guide me in the right path.” (v22).
Moshe meets Yitro, marries Yitro’s
daughter, and approaches the “burning bush.”
Moshe learns the miracles of the “rod
into a snake,” and the “leprous arm.”
“Allah said: We will strengthen thine arm with thy
brother, and We will give you both an authority, so that they shall not reach
you. With Our signs, you two and those
who follow you, will triumph.” (v35).
Paraoh is destroyed; Moshe receives the mitzvot.
“Say:
Then bring some other Book from Allah which is a better guide than these
two, I will follow it—if you are (Truthful).
“But if they answer thee not, know that
they only follow their low desires. And
who is more erring that he who follows his low desires without any guidance
from Allah? Surely Allah guides not the
iniquitous people.” (v49-50).
“And certainly We have made the Word to
have many connections for their sake, so that they may be mindful.” (v51).
“Those to whom We gave the Book before
it, they are believers in it.
“And when it is recited to them they
say: We believe in it; surely it is the Truth from our Lord; we were indeed before this submitting ones.” (v52-53).
“These will be granted their reward
twice, because they are steadfast, and they repel evil with good and spend out
of what We have given them.” (v54).
“And when they hear idle talk, they
turn aside from it and say: For us are
our deeds and for you your deeds. Peace
be to you! We desire not the ignorant.” (v55).
“Surely thou canst not guide whom thou
lovest, but Allah guides whom (Allah) pleases;
and (Allah) knows best those who walk aright.” (v56).
“And thy Lord never destroyed the
towns, until (Allah) had raised in their metropolis a messenger, reciting to
them Our messages, and We never destroyed the towns except when their people
were iniquitous.” (v59).
“And whatever things you have been
given are only a provision of this world’s life and its adornment, and whatever
is with Allah is better and more lasting.
Do you not then understand?”
(v60).
“Is he to whom We have promised a
goodly promise, which he will meet with, like him whom We have provided with
the provision of this world’s life, then on the day of Resurrection he will be
of those brought up for punishment?”
(v61).
“And (Allah) is Allah, there is no
(Deity) but Allah! (Allah’s) is the
praise in this life and the Hereafter;
and (Allah’s) is the judgment, and to (Allah) you will be brought back.” (v70).
“Say:
Do you see if Allah were to make the night to continue incessantly on
you till the day of Resurrection, who is the (deity) besides Allah who could
bring you light? Will you not then hear?
“Say:
Do you see if Allah were to make the day to continue incessantly on you
till the day of Resurrection, who is the (deity) besides Allah that could bring
you the night in which you take rest? Do
you not then see?
“And out of (Allah’s) mercy, (Allah)
has made for you the night and the day, that you may rest therein, and that you
may seek of (Allah’s) grace, and that you may give thanks.” (v71-73).
“Korah was surely of the people of
(Moshe), but he oppressed them, and We gave him treasures, so much so that his
hoards of wealth would weigh down a body of strong men. When his people said to him: Exult no;
surely Allah loves not the exultant.
“And seek the abode of the Hereafter by
means of what Allah has given thee, and neglect not thy portion of the world,
and do good to others as Allah has done good to thee, and seek not to make
mischief in the land. Surely Allah loves
not the mischief-makers.
“He said: I have been given this only on account of the
knowledge I have. Did he not know that
Allah had destroyed before him generations who were mightier in strength than
he and greater in assemblage? And the
guilty are not questioned about their sins.
“So he went forth to his people in his
finery. Those who desired this world’s
life said: O would that we had the like
of what Korah is given! Surely he is
possessed of mighty good fortune!
“But those who were given the knowledge
said: Woe to you! Allah’s reward is better for him who believes
and does good, and none is made to receive this except the patient.
“So We made the earth to swallow him up
and his abode. He had no host to help
him against Allah, nor was he of those who can defend themselves.
“And those who had yearned for his
place the day before began to say:
Ah! Know that Allah amplifies and
straitens the means of subsistence for whom (Allah) pleases of (Allah’s)
servants; had not Allah been gracious to
us, (Allah) would have abased us.
Ah! Know that the ungrateful are
never successful.
--
What validity exists within the consideration of Moshe existing as Paraoh, and Paraoh existing as Moshe: the 2 personas simply being 2 sides (and perhaps even the same side) of 1 individual?
How does the “pursuit of low desires”
compare with the teaching that the Bhagavad Gita provides regarding people
simply pursuing “lusts”? How does the
lack of “answering” from the iniquitous people compare with Jesus’s teaching
regarding his disciples being inspired by the “Spirit”?
Within Verse 56, there is the teaching
regarding the challenge in attempting to persuade loved ones into belief; how does this factor within the previously
described notion of the balance between “loyalty” and “equanimity”? Is it possible (and appropriate) for one to
rely upon adherence to specific principles (and being “loyal” to the
principles) as a means of maintaining relationships with loved ones? Is there an inextricable bond that is
established through such adherence?
What are some comparisons and contrasts
between the nature of the authority of Allah, as described by the Koran, and
the nature of the authority of Deus, as described by the Gospel according to
John?
--
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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