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 27 Tazria;
118.8.12
Torah
Vayikra 12:1 – 13:59
“Adonai spoke to (Moshe), and told him
to inform the Israelites of the following laws:
“ ‘When a woman becomes pregnant and
gives birth to a boy, she is ritually unclean for seven days, just as she is
unclean during the time when she has her period. On the eighth day, the boy must be
circumcised. The woman must wait another
thirty-three days until her blood is ritually clean. Until this cleansing period is complete, she
must not touch anything holy and must not enter the sanctuary.” (v1-4).
“Every woman who gives birth to a girl
is unclean for fourteen days, just as she is during her menstrual period. After that she shall have a waiting period of
sixty-six days until her blood is ritually clean.” (v5).
The mor is commanded to provide an
offering after her waiting duration is completed.
“If the woman cannot afford a lamb, she
can bring two doves or two pigeons, one for a burnt offering and one for a sin
offering. Then the priest shall make
atonement for her, and she shall be clean.”
(v8).
“Adonai spoke to (Moshe) and Aaron,
saying:
“If a person has a white sore or a
rash, and it spreads on the skin of his body, and it is suspected of being
leprosy, he must be brought to Aaron, or to one of Aaron’s descendants.” (v1-2).
“A priest shall then examine the sores
on the person’s skin, and if the hairs on the sores have turned white, and the
infection has penetrated under the skin, then it is a sign of leprosy. The priest who examines the infected area
must declare the person unclean.” (v3).
“However, if there are white spots on
the skin but they are only on the surface of the skin, and the hairs in the
infected area have not turned white, then the priest shall quarantine the
infected person for seven days. On the
seventh day the priest shall re-examine the person. If the sores have remained the same size, the
priest shall quarantine the patient for another seven days.” (v4-5).
“On the seventh day the priest shall
re-examine him, and if the sores have healed and the infection has not spread,
the priest shall announce that the person is healed, since it is just a plain
white sore. The person must wash his
clothing, and he is then clean.” (v6).
“However, if the white sores on the
skin continue to spread and increase in size after they were examined by the priest,
then the person must be re-examined by the priest.
“If the priest determines that the rash
on the skin has increased in size, he must pronounce him a leper.” (v7-8).
“When the priest sees that the rash has covered all of the person’s skin, he
shall declare the infected person clean.
As long as the skin has turned completely white, he is clean.” (13).
“But if the sores came back and are
filled with pus, the priest must rule that the person is unclean. When the priest sees the undiscolored skin, he
shall declare the person unclean. The
health skin is a sign of uncleanness, because it is leprosy.” (v14-15).
When an infection returns, the priest
examines the skin (whether there is spreading) and hair (whether there is
whiteness) to determine whether there is leprosy.
When an infection occurs after a burn,
the priest provides a similar examination.
When an infection occurs in the scalp
or bread, the priest performs an initial examination, resulting in either
leprosy diagnosis or quarantine, with the person shaving all hair except that
around the infection.
“The priest shall re-examine the
infection on the seventh day, and if the infected area with the fallen hair has
not increased in size, or if the infection has not penetrated under the skin,
the priest shall declare the person clean.
The person must then wash his clothing, and he is clean.” (v34).
“When a man loses the hair on his head
and simply becomes bald, he is clean. If
he loses the hair near his face, it is just a sign of a receding hairline and
he is clean.” (v40-41).
Circumstances are described for skin
diseases around bald areas.
“A person who is a leper must tear his
clothing and leave his hair uncut, and wherever he goes he must cover his head
and must call out, “Unclean! Contagious!
Unclean!
Contagious!”
“He shall be unclean as long as the
disease lasts. Since he is unclean, he
must be isolated and live outside the camp.”
(v46).
“If a green or red discoloration
appears in the cloth, leather, yarn, or any leather article, it may be a fungus
infection, and it must be shown to the priest.”
(v49).
“The priest shall examine the mildewed
area and quarantine the infected article for seven days. On the seventh day, he shall examine the
affected area, and if the mold in the mildewed area has increased in size on
the cloth, the yarn, or the article made from leather, then it is a fungus
infection, and it is unclean. The cloth,
the yarn, whether wool or linen, or the leather article containing the fungus
must be burned. Since it is a fungus
infection, it must be burned in fire.”
(v50-52).
“However, if, when the priest examines
it, the mildew in the garment, the yarn, or the leather article has not spread,
the priest shall order that the mildewed article be scrubbed and quarantined
for a second seven-day period.
“After the mildew has been scrubbed and
quarantined, the priest shall examine the article, and if the mildew has not
changed in appearance or spread, then it is still unclean and must be burned.
“If the priest examines the item after
it has been scrubbed and quarantined, and the mold from the mildew has faded
from the cloth, then he shall cut off the mildewed spot from the cloth, the
leather, or the yarn.” (v53-56).
“If the fungus mold is completely
removed from the cloth, yarn, or leather article, and is then scrubbed and
washed a second time, it is considered clean.”
(v58).
--
What significance exists within the
distinctions of cleanliness after a mor gives birth to a son and a daughter? What are the metaphysical and tacit moral
implications regarding the respective birth (and existence) of a boy compared
to the birth (and existence) of a girl?
How are these distinctions reconciled, and what synonymity exists
amongst sons and daughters?
What is the hygienic, metaphysical, and
esoteric connexion between blood and cleanliness (particularly as it
respectively, and perhaps contrastly, pertains to the animal sacrifices upon
the altar, as well as to a mor after giving birth, and/or a woman with her
menstrual flow?
What is the intrinsic connexion between
uncleanliness (and specifically leprosy) and unrighteous/transgressive
behaviour? Amidst the consideration of
such disease being caused by unrighteous behaviour, is physically separating
the leper actually effective in preventing the spread of the disease? How does such “disease” actually originate,
and how can it be prevented? How can
“transgressive”/unrighteous behaviour effectively be separated from a society
without that society effectively becoming similarly “transgressive” and
unrighteous amidst such coercion?
Are these teachings regarding leprosy,
from within the Torah, based upon a certain ethnotypically-specific presumption
(of people having “darker than white” skin, and black hair)? What are the ethnic and racial implications
regarding the descriptions of leprosy?
What is the logic in declaring a person
clean when that person has a rash that coners the person’s entire body; what are the implications of this diagnosis?
What uniformity exists within the “long
hair” of the Nazrite, and the “long hair” of the leper?
--
Bhagavad Gita
Chapter 9
Jnana and vijnana are
referenced.
Reincarnation proclaimed for
those without Faith.
“I pervade the entire cosmos
in (M)y unmanifested form. All creatures
find their existence in (M)e, but I am not limited by them.
“Behold (M)y (D)ivine
mystery! These creatures do not
(actually) dwell in (M)e, and though I bring them forth and support them, I am
not confined within them.” (v4-5)
“None of these actions bind
(M)e, Arjuna. I am unattached to them,
so they do not disturb (M)y nature.” (v9)
“The foolish do not look
beyond physical appearances to see (M)y (T)rue nature as the Lord of all
(C)reation.” (v11)
“Others follow the path of
jnana, spiritual wisdom. They see that
where there is One, that One is (M)e;
where there are many, all are (M)e;
they see (M)y face everywhere.”
(v15)
“I am the ritual and the
sacrifice; I am (T)rue medicine and the
mantram. I am the offering and the fire
which consumes it, and (that to which) it is offered.” (v16)
Sri Krishna describes the many
different characteristics of Brahman, including being the father and mother of
the Universe.
“Those who worship (M)e and
meditate on (M)e constantly, without any other thought, I will provide for all
their needs.” (v22)
“Those who worship other
(deities) with (F)aith and devotion also worship (M)e, Arjuna, even if they do
not observe the usual forms.” (v23)
“Whatever I am offered in
devotion with a pure heart- a leaf, a flower, fruit, or water- I partake of that love offering.
“Whatever you do, make it an
offering to (M)e- the food you eat, the
sacrifices you make, the help you give, even your suffering.
“In this way you will be freed
from the bondage of (K)arma, and from its results both pleasant and
painful. Then, firm in renunciation and
yoga, with your heart free, you will come to (M)e.” (v26-28)
“I look upon all creatures
equally, none are less dear to (M)e and none increasingly dear. But those who worship (M)e with love live in
(M)e, and I come to life in them.” (v29)
“Even a sinner becomes (H)oly
when (s/)he worships (M)e alone with firm resolve. Quickly (her/)his soul conforms to (D)harma
and (s/)he attains to boundless (P)eace.
“Never forget this,
Arjuna: no one who is devoted to (M)e
will ever come to harm.” (v30-31)
“All those who take refuge in
(M)e, whatever their birth, race, sex, or caste, will attain the supreme
goal; this (realisation) can be attained
even by those whom society scorns.
“Kings and sages too (strive
for) this goal with devotion. Therefore,
having been born in this transient and forlorn world, give all your love to
(M)e.
“Fill your mind with
(M)e; love (M)e; serve (M)e;
worship (M)e always. Striving for
(M)e in your heart, you will at last be united with (M)e.” (v32-34)
--
Bhagavad Gita
Chapter 9
“Because
of your faith, I shall tell you the most profound of secrets: obtaining both jnana and vijnana, you will be
free from all evil.” (v1).
“This royal
knowledge, this royal secret, is the greatest purifier. Righteous and imperishable, it is a joy to
practice and can be directly experienced.”
(v2).
“I
pervade the entire universe in (My) unmanifested form. All creatures find their existence in (Me),
but I am not limited by them.” (v4).
“Under
(My) watchful eye the laws of nature take their course. Thus is the world set in motion; thus the animate and the inanimate are
created.” (v10).
“The
foolish do not look beyond physical appearances to see (My) (True) nature as
the Lord of all creation.” (v11).
“But
(Truly) great souls (search for) (My) divine nature. They worship (Me) with a one-pointed mind,
having (Realised) that I am the eternal source of all.
“Constantly
striving, they make firm their resolve and worship (Me) without wavering. Full of devotion, they sing of (My) divine
glory.” (v12-14).
“Others
follow the path of jnana, spiritual wisdom.
They see that where there is One, that One is (Me); where there are many, all are (Me); they see (My) face everywhere.” (v15).
The
attributes of Brahman, via Krishna, are described.
“Those
who worship (Me) and meditate on (Me) constantly, without any other thought, I
will provide for all their needs.”
(v22).
“I am
the object of all worship, its enjoyer and Lord.” (v24).
“Those
who worship the devas will go to the (Realm) of the devas; those who worship their ancestors will be
united with them after death. Those who
worship phantoms will become phantoms;
but (My) devotees will come to (Me).”
(v25).
“Whatever
I am offered in devotion with a pure heart—a leaf, a flower, fruit, or water—I
partake of theat love offering.
“Whatever
you do, make it an offering to (Me)—the food you eat, the sacrifices you make,
the help you give, even your suffering.”
“In
this way you will be freed from the bondage of karma, and from its results both
pleasant and painful. Then, firm in
renunciation and yoga, with your heart free, you will come to (Me).” (v26-28).
“I look
upon all creatures equally; none are
less dear to (Me) and none more (dear).
But those who worship (Me) with love live in (Me), and I come to life in
them.” (v29).
“Even a
sinner becomes holy when he worships (Me) alone with firm resolve. Quickly his soul conforms to (Dharma) and he
attains to boundless peace.” (v30).
“All
those who take refuge in (Me), whatever their birth, race, sex, or caste, will
attain the supreme goal; this
(Realisation) can be attained even by those whom society scorns.” (v32).
“Fill
your mind with (Me); love (Me); serve (Me);
worship (Me) always. (Searching
for) (Me) in your heart, you will at last be united with (Me).” (v34).
--
Discussion Questions From
Chapters 9 – 10
Within the beginning of
Chapter 9, there is the description of presumably the manner in which Brahman
exists amidst individual creatures;
however, the manner in which Sri Krishna describes this connexion seems
somewhat boastful and egotistical, implicitly emphasising a certain “supremesy”
and disconnexion, rather than emphasising the interdependent nature of all life
and phenomenon throughout the Universe;
what is the significant teaching being communicated within this passage?
What is the nature of the
existence of Sri Krishna and Brahman, and what is the distinction, and how does
this relate to all other individuals throughout the Universe?
Also within Chapter 9, soma is
referenced; what is the story and
significance of soma?
Is it possible that
reincarnation, and the recollection or previous lives, is a phenomenon that
becomes apparent through the conscious of a meditation of a spiritual
aspirant? Amidst the consideration of
all individuals being derived from the Ultimate, Omniscient Infinity of
Brahman, is there legitimacy within the consideration/belief that each
individual who is born actually experiences (perhaps in some manner that is
tangibly incomprehensible within this temporal realm) all the respective
experiences of all individuals who previously exist within this temporal realm
all the way through the actual conception and the very beginning of the
temporal existence of that individual (perhaps measured simply as life, and
perhaps the coinciding existence of consciousness, whether measureable or
immeasureable)? And can this explain the
phenomenon of reincarnation; and perhaps
be considered as “ultimate reincarnation”?
How does the passage
describing all devotees progressing to the Ultimate Reality of Brahman compare
with the subsequent teaching, within the Bhagavad Gita, of each individual
abiding by the restrictions of each individuals’ own respective caste? Is there an intrinsic virtue that exists
within the Brahmin caste, and if otherwise, why is there, historically, such
stringent segregation? Can this apparent
notion of simultaneous esoteric equanimity and temporal segregation be
evidenced within any respective practises within additional religious
traditions: perhaps the Tathagata and
the householder; the Umma and the kafir; the Levi (and/or the Jew, and/or the
Israelite) and the other/gentile; the
saved and the unsaved; or even generally
between different religious traditions?
Who are the 7 sages and the 4
ancient ancestors?
There seems to be a
superficial connexion between this week’s Torah Parshah, including the plague
of darkness upon Egypt, and this week’s Bhagavad Gita passage making a specific
reference to darkness; although there
may be considered some intrinsic significance within this connexion; also, how does this compare to the parable
that Jesus provides regarding one’s wisdom being a light unto others, and the
recent passage from the Buddha, within the Digha Nikaya, communicating the
example of the Buddha being the epitomisation of the wisdom that the Buddha
professes?
What are the implications
regarding the distinction of the feminine qualities described within Chapter
10? And what, if any, is the correlation
between these qualities and the qualities that are described within the
beginning of Chapter 9?
--
Discussion
Questions From Chapters 9 – 10
In
seeing the Divinity of Brahman in everyone and everything, does this mean that
everyone similarly progresses towards, and even maintains the same equanimity
and transcendent awakening? Does this
mean that illusion, itself, is an illusion?
And how might that otherwise be explained?
Amidst
the monotheistic aversion towards deifying numerous phenomena, concepts, and/or
beings, and recognising only One True God, what tendency does monotheism have
towards “a-theism” and denying the Presence of God within an individual,
concept, and/or phenomenon (particularly out of fear for practising
“pantheism”)? How does the Hindu
“amalgamation” of all deification into the Ultimate Reality of Brahman compare
with the Israeli tradition of “Hashem”?
How does 1 appropriately recognise, celebrate, and worship the
omnipresence of Brahman within all beings, life, phenomenon, and circumstances,
whilst simultaneously maintaining the integrity of belief, recognition,
celebration, and worship of the singular, Ultimate Reality of Brahman
(particularly without being misconceived by additional people)?
How
does the teaching regarding “making all acts an offering to Brahman” compare
with the Israeli tradition of reciting berakhot (blessings) before and during
many specific occasions?
How do
the initial characteristics described within Chapter 10 compare with the
subsequently described feminine qualities of Divinity?
--
Digha Nikaya
Maha Sudassana Suttanta
Digha Nikaya
Maha Sudassana Suttanta
Chapter 1
“Thus have I heard. The Exalted One was once staying at Kusinara
in the Upavattana, the Sala grove of the Mallas, between the twin Sala trees,
at the time of his death.
“Now the venerable Ananda went up to
the place where the Exalted One was, and bowed down before him, and took his
seat respectfully on one side. And when
he was so seated, the venerable Ananda said to the Exalted One:--
“ ‘Let not the Exalted One die in this
little wattle-and-daub town, in this town in the midst of the jungle, in this
branch township. For, (leader), there
are other great cities, such as Champa, Rajagaha, Savatthi, Saketa, Kosambi,
and Benares. Let the Exalted One die in
one of them. There there are many
wealthy nobles and Brahmins and heads of houses, believers in the Tathagata,
who will pay due honour to the remains of the Tathagata.’
“ ‘Say not so, Ananda! Say not so, Ananda, that this is but a small
wattle-and-daub town, a town in the midst of the jungle, a branch
township. Long ago, Ananda, there was a
king, by name Maha Sudassana, a king of kings, a righteous man who ruled in
righteousness, an anointed Kshatriya, (Leader) of the four quarters of the
earth, conqueror, the protector of his people, possessor of the seven royal
treasures.” (v1-3).
“The royal city Kusavati, Ananda, was
surrounded by Seven Ramparts. Of these,
one rampart was of gold, and one of silver, and one of beryl, and one of
crystal, and one of agate, and one of coral, and one of all kinds of
gems!” (v4)
“The Great King of Glory, Ananda, was
the possessor of Seven Precious Things, and was gifted with Four Marvellous
Powers.
“What are the seven?
“In the first place, Ananda, when the
Great King of Glory, on the Sabbath day, on the day of the full moon, had
purified himself, and had gone up into the upper story of his palace to keep
the sacred day, there then appeared to him the heavenly Treasure of the Wheel,
with its nave, its tire, and all its thousand spokes complete.” (v7).
The king becomes mighty throughout many
lands.
“Thus spake the Great King of
Glory:--‘Ye shall slay no living thing.
Ye shall not take that which has not been given. Ye shall not act wrongly touching the bodily
desires. Ye shall speak no lie. Ye shall drink no maddening drink. Ye shall eat as ye have eaten.” (v9)
“Now further, Ananda, there appeared to
the Great King of Glory the Elephant Treasure, all white, seven-fold firm,
wonderful in power, flying through the sky—the Elephant King, whose name was
‘The Changes of the Moon.’” (v12).
The king receives the Horse Treasure,
the Gem Treasure, the Woman Treasure, the Wonderful Treasurer, and the
Wonderful Advisor.
“Now, further, Ananda, the Great King
of Glory was gifted with Four Marvellous Gifts.
“What are the Four Marvellous Gifts?
“In the first place, Ananda, the Great
King of Glory was graceful in figure, handsome in appearance, pleasing in
manner, and of most beautiful complexion, beyond what other men are.” (v18).
“And besides that, Ananda, the Great
King of Glory was of long life, and of many years, beyond those of other
men.” (v19).
“And besides that, Ananda, the Great King
of Glory was free from disease, and free from bodily suffering; and his internal fire was neither too hot nor
too cold, but such as to promote good digestion, beyond that of other men.” (v20).
“And besides that, Ananda, the Great
King of Glory was beloved and popular with priests and with laymen alike.” (v21).
The king establishes ponds, equipages,
and largesses amidst the palm trees.
A celestial being constructs a palace
of righteousness for the king.
The king constructs a lake of
righteousness in front of the palace.
--
Why is there a repetition of the Buddha’s dialogue with Ananda regarding Kusinara? And why is the death and attainment of Nirvana of the Buddha described within the middle of the 2nd volume (of 3) of the Digha Nikaya?
Is there any relevant (explicit and/or
esoteric) similarity/synonymity between the description of the metals and
stones utilised for the Mishkan and Aaron’s garments, within the Torah, and the
Buddha’s description of the ramparts of the king, Maha Sudassana?
Amidst the quelling of the ego and the
practises of humility and forsaking of the Universe, amongst the Buddha and the
Buddha’s disciples, there seems to be a significant amount of concern regarding
the appropriate status of the location where the Buddha passes, as well as the
ritual ceremony regarding the Buddha’s temporal remains; why is that?
What is the tradition of the “weekly”
“Sabbath day” within Hinduism and Buddhism, as described by the Buddha? How does this compare with similar practises
within Judaism, Christianity, and Islam?
What is the nature of the calendar, amidst the estimations of the
rotations of the Earth, Moon, and around the Sun; the translation of these cycles into years,
months, and days; as well as the
coordination of these cycles with the rhythm of the heartbeat, as days are
divided into hours, minutes, and seconds?
Within Verse 9, the king actually
proclaims the Buddha’s “5 Prohibitions;” what are the implications of this, and
how does this compare with respective basic “doctrine of behaviour” within
Judaism, Hinduism, Christianity, and Islam?
What lessons are appropriately inferred
from the Buddha’s description of the mighty king and his 7 treasures? How is the lesson of this narrative to be
appropriate understood amidst the traditional practise of renouncing such
aesthetic, material items and pursuits?
How do the 4 gifts of the king, as
described within this Sutta, compare with the 16 instruments and 4 attributes
of the king, and the Brahmin chaplain, who perform the quintessential
sacrifice? How should the distinctions
of these characteristics be appropriately understood?
How does the construction of the king’s
“palace of righteousness” compare and contrast with the construction of the
Mishkan?
--
Gospels
Gospels
Luke 9 – 10
“And he called the twelve
together and gave them power and authority over all demons and to cure
diseases, and he sent them out to preach the (Sovereignty) of God and to
heal.” (v1-2)
“And he said to them, ‘Take
nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics.” (v3)
Herod questions whether Jesus
is a return of John the Baptist.
Jesus and his disciples
retreat to Bethsaida and heal people in this location.
Jesus feeds 5,000 men with 5
loaves of bread and 2 fish, with 12 baskets left over.
“Now it happened that as he
was praying alone the disciples were with him;
and he asked them, “Who do the people say that I am?”… And he said to them, “But who do you say that
I am?” (v18-20)
Jesus proclaims his destiny
and instruction for those who follow after him.
Moshe and Eliyahu appear
before Jesus, Peter, James, and John, atop the mountain.
Jesus heals a boy whom his
disciples are unable to heal.
“And an argument arose among
them as to which of them was the greatest.
But when Jesus perceived the thought of their hearts, he took a child
and put him by his side, and said to them, ‘Whoever receives this child in my
name receives me, and whoever receives me receives (God) who sent me; for he who is least among you all is the one
who is great.’” (v46-50)
Jesus sends out his out his
disciples; Jesus is refused
accommodations; and Jesus critises an
uncommitted follower.
“After this (Jesus) appointed
seventy others, and sent them on ahead of him, two by two, into every town and
place where he himself was about to come.
And he said to them, ‘The harvest is plentiful, but the laborers are
few; pray therefore the Lord of the
harvest to send out laborers into (God’s) harvest. Go your way;
behold, I send you out as lambs in the midst of wolves. Carry no purse, no bag, no sandals; and salute no one on the road. Whatever house you enter, first say, ‘Peace
be to this house!’ And if a son of peace
is there, your peace shall rest upon him;
but if not, it shall return to you. And remain in the same house, eating and
drinking what they provide, for the laborer deserves his wages; do not go from house to house. Whenever you enter a town and they receive
you, eat what is set before you; heal
the sick in it and say to them, ‘The (Sovereignty) of God has come near to
you.’’” (v1-9)
Jesus upbraids cities that
refuse to reform from transgressions.
Jesus’s disciples return,
exclaiming achievements.
“And behold, a lawyer stood up
to put him to the test, saying, ‘Teacher, what shall I do to inherit eternal
life?’ He said to him, ‘What is written
in the law? How do you read?’ And he answered, ‘You shall love the Lord your
God with all your heart, and with all your soul, and with all your strength,
and with all your mind; and your neighbor
as yourself.’ And he said to him, ‘You
have answered right; do this, and you
will live.’
“But he, desiring to justify
himself, said to Jesus, ‘And who is my neighbor?’” (v25-29)
Jesus tells the parable of the
Good Samaritan.
--
Gospels
Luke 9 – 10
“And he
called the twelve together and gave them power and authority over all demons
and to cure diseases, and he sent them out to preach the (Sovereignty) of God
and to heal. And he said to them, ‘Take
nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. And whatever house you enter, stay there, and
from there depart. And wherever they do
not receive you, when you leave that town shake off the dust from your feet as
a testimony against them.’ And they
departed and went through the villages, preaching the gospel and healing
everywhere” (v1-6).
Herod
questions who Jesus is.
Jesus
feeds the crowd of 5,000 men with 2 fish and 5 loaves of bread.
Jesus
asks his disciple who people say he is;
his disciples provide responses;
Jesus asks who his disciples think he is; his disciples proclaim him as the Christ.
“And he
said to all, ‘If any man would come after me, let him deny himself and take up
his cross daily and follow me. For
whoever would save his life will lose it;
and whoever loses his life for my sake, he will save it. For what does it profit a man if he gains the
whole world and loses or forfeits himself?’”
(v23-25).
“Now
about eight days after these sayings he took with him Peter and John and James,
and went up on the mountain to pray.”
(v28).
Jesus
and his disciples are visited by Deus, Moshe, and Eliyahu.
Jesus
heals the boy whom his disciples are unable to heal.
“And an
argument arose among them as to which of them was the greatest. But when Jesus perceived the thought of their
hearts, he took a child and put him by his side, and said to them, ‘Whoever
reveives this child in my name receives me, and whoever receives me receives
(Deus) (Who) sent me; for he who is
least among you all is the one who is great.’”
(v46-48).
“John
answered, ‘Master, we saw a man casting out demons in your name, and we forbade
him, because he does not follow with us.’
But Jesus said to him, ‘Do not forbid him; for he that is not against you is for
you.’” (v49-50).
Jesus
is denied accommodations by the Samaritans.
“As
they were going along the road, a man said to him, ‘I will follow you wherever
you go.’ And Jesus said to him, ‘Foxes
have holes, and birds of the air have nests;
but the Son of man has nowhere to lay his head.’” (v57-58).
“After
this the (Leader) appointed seventy others, and sent them on ahead of him, two
by two, into every town and place where he himself was about to come. And he said to them, ‘The harvest is
plentiful, but the laborers are few;
pray therefore the Lord of the harvest to send out laborers into
(Deus’s) harvest.” (v1-2).
“Go
your way; behold, I send you out as
lambs in the midst of wolves. Carry no
purse, no bag, no sandals; and salute no
one on the road. Whatever house you
enter, first say, ‘Peace be to this house!’
And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. And remain in the same house, eating and
drinking what they provide, for the labourer deserves his wages; do not go from house to house. Whenever you enter a town and they receive
you, eat what is set before you; heal
the sick in it and say to them, ‘The (Sovereignty) of God has come near to
you.’ But whenever you enter a town and
they do not receive you, go into its streets and say, ‘Even the dust of your
town that clings to our feet, we wipe off against you; nevertheless know this, that the (Sovereignty
of God has come near.’” (v3-11).
Jesus’s
disciples return and celebrate the successes of healing.
“And
behold, a lawyer stood up to put him to the test, saying, ‘Teacher, what shall
I do to inherit eternal life?’ He said
to him, ‘What is written in the law? How
do you read?’ And he answered, ‘You
shall love the Lord your God with all your heart, and with all your soul, and
with all your strength, and with all your mind;
and your neighbour as yourself.’
And he said to him, ‘You have answered right; do this and you will live.’” (v25-28).
“But
he, desiring to justify himself, said to Jesus, ‘And who is my
neighbour?’” (v30).
Jesus
tells the parable of the “Benevolent Samaritan.”
Jesus
visits with Martha and Mary.
--
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 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 29: Al Ankabut (The Spider)
Sura 30: Al Rum (The Romans)
“I, Allah, am the best Knower.
“Do men think that they will be left
alone on saying, We believe, and will not be tried?
“And indeed We tried those before them,
so Allah will certainly know those who are (True) and (Allah) will know the
liars.
“Or do they who work evil think that
they will escape Us? Evil is it that
they judge!
“Whoever hopes to meet with Allah, the
term of Allah is then surely coming. And
(Allah) is the Hearing, the Knowing.
“And whoever strives hard, strives for
himself. Surely Allah is
Self-sufficient, above need of (Allah’s) creatures.
“And those who believe and do
(benevolence), We shall certainly do away with their afflications and reward
them for the best of what they did.
“And We have enjoined on man
(benevolence) to his parents. But if
they contend with thee to associate others with Me, of which thou hast no
knowledge, obey them not. To Me is your
return, so I will inform you of what you did.
“And those who believe and do
(benevolence), We shall surely make them enter among the righteous.” (v1-9).
“And among men is he who says: We believe in Allah; but when he is persecuted for the sake of
Allah, he thinks the persecution of men to be as the chastisement of Allah. And if there comes help from thy Lord, they
will say: Surely we were with you. Is not Allah the Best Knower of what is in
the hearts of mankind?
“And certainly Allah will know those
who believe, and (Allah) will know the hypocrites.” (v10-11).
“And those who disbelieve say to those
who believe: Follow our path and we will
bear your wrongs. And they can never
bear aught of their wrongs. Surely they
are liars.
“And they will certainly bear their own
burdens, and other burdens besides their own burdens; and they will certainly be questioned on the
day of Resurrection as to what they forged.”
(v12-13).
There is the narrative of Noach and
Avraham.
“Say:
Travel in the earth then see how (Allah) makes the first creation, then
Allah creates the latter creation.
Surely Allah is Possessor of power over all things.
“(Allah) chastises whom (Allah) pleases
and has mercy on whom (Allah) pleases, and to (Allah) you will be turned back.
“And you cannot escape in the earth nor
in the heaven, and you have no protector or helper besides Allah.” (v20-22).
“And We granted him (Yitzak) and
(Yaakov), and ordained prophethood and the Book among his seed. And We gave him his reward in this world, and
in the Hereafter he will surely be among the righteous.” (v27).
“And We sent Lot, when he said to his
people: Surely you are guilty of an
abomination which none of the nations has done before you.” (v28).
“And when Our messengers came to
(Avraham) with (benevolent) news, they said:
We are going to destroy the people of this town, for its people are
iniquitous.
“He said: Surely in it is Lot. They said:
We know well who is in it; we
shall certainly deliver him and his followers, except his wife; she is of those who remain behind.” (31-32).
“And to Midian We sent their brother
Shu’aib, so he said: O my people, serve
Allah and fear the Latter day, and act not corruptly, making mischief, in the
land.” (v36).
“And Korah and Pharaoh and Haman! And certainly (Moshe) came to them with clear
arguments, but they behaved haughtily in the land; and they could not outstrip Us.” (v39).
“Recite that which has been revealed to
thee of the Book and keep up prayer.
Surely prayer keeps one away from indecency and evil; and certainly the remembrance of Allah is the
greatest force. And Allah knows what you
do.
“And argue not with the People of the
Book except by what is best, save such of them as act unjustly. But say:
We believ in that which has been revealed to us and revealed to you, and
our God and your God is One, and to (Allah) we submit.” (v45-46).
“And those who believe and do
(benevolence), We shall certainly give them an abode in high places in the
Garden wherein flow rivers, abiding therein.
Excellent the reward of the workers.
“Who are patient, and on their Lord
they rely!” (v58-59).
“And how many a living creature carries
not its sustenance! Allah sustains it
and yourselves. And (Allah) is the
Hearing, the Knowing.” (v60).
“Allah makes abundant the means of
subsistence for whom (Allah) pleases of (Allah’s) servants, or straitens them
for him. Surely Allah is Knower of all
things.” (v62).
“And the life of this world is but a
sport and a play. And the home of the
Hereafter, that surely is the Life, did they but know!” (v64).
“I, Allah, am the Best Knower.
“The Romans are vanquished
“In a near land, and they, after their
defeat, will gain victory
“Within nine years. Allah’s is the command before and after. And on that day the believers will rejoice
“In Allah’s help. (Allah) helps whom (Allah) pleases, and (Allah)
is the Mighty, the Merciful—
“It is Allah’s promise! Allah will not fail in (Allah’s) promise, but
most people know not.
“They know the outward of this world’s
life, but of the Hereafter they are heedless.”
(v1-7).
“Then as to those who believed and did
(benevolence), they will be made happy in a garden.
“And as for those who disbelieved and
rejected Our messages and the meeting of the Hereafter, they will be brought to
chastisement.” (v15-16).
“And of (Allah’s) signs is this, that
(Allah created you from dust, then lo!
You are mortals who scatter.
“And of (Allah’s) signs is this, that
(Allah) created maters for you from yourselves that you might find quiet of
mind in them, and (Allah) put between you love and compassion. Surely there are signs in this for a people
who reflect.
“And of (Allah’s) signs is the creation
of the heavens and the earth and the diversity of your tongues and
colours. Surely there are signs in this
for the learned.
“And of (Allah’s) signs is your sleep
by night and by day and your seeking of (Allah’s) bounty. Surely there are signs in this for a people
who would hear.
“And of (Allah’s) signs is this, that
(Allah) shows you the lightning for fear and for hope, and sends down water
from the cloud, then gives life therewith to the earth after its death. Surely there are signs in this for a people
who understand.
“And of (Allah’s) signs is this, that
the heaven and earth subsist by (Allah’s) command. Then when (Allah) calls you—from the
earth—lo! You come forth.
“And (Allah’s) is whosoever is in the
heavens and the earth. All are obedient
to (Allah).
“And (Allah) it is, Who originates the
creation, then reproduces it, and it is very easy to (Allah). And (Allah’s) is the most exalted state in
the heavens and the earth; and (Allah)
is the Mighty, the Wise.” (20-27).
“(Allah) sets forth to you a parable
relating to yourselves. Have you among
those whom your right hands possess partners in that which We have provided you
with, so that with respect to it you are alike—you fear them as you fear each
other? Thus do We make the messages
clear for a people who understand.
“Nay, those who are unjust follow their
low desires without any knowledge; so
who can guide him whom Allah leaves in error?
And they shall have no helpers.
“So set thy face for religion, being
upright, the nature made by Allah in which (Allah) has created men. There is no altering Allah’s creation. That is the right religion—but most people
know not—” (v28-30).
“So give to the near of kin his due,
and to the needy and the wayfarer. This
is best for those who desire Allah’s pleasure, and these it is who are
successful.
“And whatever you lay out at usury, so
that it may increase in the property of men, it increases not with Allah; and whatever you give in charity, desiring
Allah’s pleasure—these will get manifold.”
(v38-39).
“Whoever disbelieves will be
responsible for his disbelief; and
whoever dos (benevolence), such prepare (benevolence) for their own
souls.” (v44).
“Allah is Allah Who created you from a
state of weakness, then (Allah) gave strength after weakness, then ordained
weakness and hoary hair after strength.
(Allah) creates what (Allah) pleases, and (Allah) is the Knowing, the
Powerful.” (v54).
“So be patient; surely the promise of Allah is (True); and let not those disquiet thee who have no
certainty.” (v60).
--
How does the “enjoinder of benevolence” towards one’s parents compare with the mitzvah, form the Torah, regarding honouring one’s parents? How do the respective examples of Avraham and Muhammad (PBUH) affirm and/or absolve this principle?
What are the implications of Verse 27, and the affirmation of the lineage of Avraham through Yitzak and Yaakov? To what extend does this affirmation exist, and how foes this coincide with the emphasis upon the descendants of Ishmael?
How does the dialogue between Avraham
and the angels, within Sura Al Ankabut, compare with the dialogue as described
within Beresheit?
How does the narrative of Korah, Paraoh,
and Haman, within Verse 39, compare with the narrative of these same
individuals, within the Torah, and the Tanakh?
Amidst the references to the “People of
the Book” within Sura Al Ankabut, there is the consideration of the
contemporary period in which this Sura is revealed: at what point, amidst the Ummah’s interaction
within the children of Israel, is this Sura revealed? How are the comparatively benign directions
compared within additionally aggressive guidance, within the Koran, regarding
interaction with the children of Israel?
How does the teachings regarding the
provision of material “abundance” compare with the teaching of material wealth
being provided as a “trial”?
How does the teaching of Allah
providing subsistence to whom Allah wills compare with the notion of Karma
(considering the presumably implicit inexplicable cause and effect for temporal
experiences within the Universe)? Are
these manners in which to explain why people, who are apparently otherwise
innocent, experience suffering, and why people, who are apparently malevolent,
experience pleasure and prosperity? What
are some additional, comparatively tangible explanations regarding these
conundra? Is there any legitimacy within
the notion of “richness” existing within poverty and “poverty” existing amidst
wealth? What may be some
examples/symptoms of such “richness” and “poverty”?
What is the balance and significance of
deeds and proclamations within Islam, and how does this compare with the same
consideration of balance and significance of deeds and proclamations within
Christianity, Judaism, Buddhism, and Hinduism?
How does the parable that Jesus provide, regarding the teaching, “I am
hungry and you feed me,” compare with the teachings within Buddhism and
Hinduism regarding right thought, right speech, and right action?
How do the teachings within Verses 20
and 22, regarding the “scattering” and different “tongues and colours,” compare
with the additional teaching with the Koran regarding the purpose of the
division within humanity being for humanity to “know each other”? How does this compare with the “Tower of
Babel” from the Torah, with the “sheep of another fold” from the Gospel
according to John, and the “heart of equanimity” from the Digha Nikaya, and the
teachings of equanimity from the Bhagavad Gita?
Within Verse 26, there is the
proclamation: “All are obedient to
Allah;” amidst this proclamation, how is
the existence of “disbelievers” explained without the notion of such disbelievers
existing exactly as a result of Allah’s will?
How does “following low desires”
compare with the “deadly taints” taught within the Digha Nikaya, and the
teaching within the Bhagavad Gita to be the “sovereign” of one’s senses? How does the notion of “ones whom your right
hands possess,” within this context, compare with the Buddha’s teaching
regarding the departure of a slave to adopt the religious life and becoming a
Tathagata?
--
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.
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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