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 28 Metzora;
118.8.13
Torah
Vayikra 14:1 – 15:33
“Adonai spoke to (Moshe), saying:
“These are the instructions which must
be followed when you think that the leper under the care of a priest has been
cured.
“The priest shall go outside the camp
to examine the leper and check whether the leprosy has healed. The priest shall conduct a cleansing ceremony
for the person by taking two live clean birds, a piece of cedar wood, some red
wool, and a hyssop branch.” (v1-4).
“When the ceremony is over, the priest
shall release the living bird and let it fly away.” (v7).
“The person undergoing cleansing shall
wash his clothing and shave off all the hair on his body. He shall then wash himself and in this way
complete the first part of the cleansing.
He may return to the camp, but he must remain outside his tent for seven
days.” (v8).
“On the seventh day, the person shall
once again shave off all the hair on his head, beard, eyebrows, and other body
hair. He shall then wash his clothing
and body, and then he is completely clean.”
(v9).
“On the eighth day, he shall take two
healthy rams, one healthy lamb, and three-fifths of a pint of fine flour mixed
with olive oil as a meal offering, and three-fifths of a pint of olive
oil.” (v10).
The priest is order to perform the
sacrifice.
“Then he shall dip his right forefinger
into the oil in his left hand, and with his finger sprinkle some oil seven
times before Adonai. The priest shall
then smear some of the oil from his hand on the right earlobe, right thumb, and
right big toe of the person undergoing cleansing, over the guilt offering’s
blood.” (v16-17).
“If the leper is poor, however, and
cannot afford the two lambs, he can bring one lamb as a guilt offering—this
shall be the wave offering to atone for him—and two quarts of the best flour
mixed with olive oil as a grain offering, and three-fifths of a pint of olive
oil.” (v21).
“In addition, he shall bring two doves
or two pigeons, whichever he can afford, one for a sin offering and the other
for a burnt offering.” (v22).
The priest is instructed to perform a
similar sacrifice.
“Adonai spoke to (Moshe) and Aaron,
saying:
“When you come to the land of Canaan,
which I am giving you as a permanent possession, and I for some reason
contaminate houses in the land you inherit, the owner of such a house must go
and tell the priest, ‘It looks to me as if there is mildew growing in my
house.’” (v33-35).
“The priest shall order that the house
be completely emptied so that everything in the house will not become
unclean. Only then shall a priest
inspect the house.
“The priest shall examine the mildew to
see whether the streaks of the green or red fungus have penetrated into the
wall.
“If the fungus mold has grown into the
wall, then the priest shall leave and stand outside the entrance of the
house. The priest shall quarantine the
house for seven days. On the seventh day
the priest shall return and check whether the mold on the wall of the house has
spread.
“If the fungus has grown, the priest
shall order the owner to dump the infected stones in an isolated place outside
the city.
“Afterwards the owner shall scrape the
inside of the house, especially around the mildewed area. The workmen doing the scarping shall dump the
plaster and stones outside the city in an isolated place. Then the owner shall replace the stones and
replaster the entire house with new clay.
“But if the stones have been removed
and the house has been scraped and plastered, and the mildew comes back, the
priest shall return and re-examine the house.
If the fungus mold has grown again in the house, then the whole house is
unclean. The priest must order the house
completely torn down, and all the wood and stones and plaster from the house
shall be moved outside the city to an isolated dump.” (v33-45).
“When the priest returns at the end of
the seven days, after the house has been replastered, and he sees that the mold
has not reappeared in the house, then the fungus has gone away and the priest
shall declare the house clean.” (v48).
The priest is commanded to provide a
sacrifice to heal the house.
“Adonai spoke to (Moshe) and Aaron, and
told them to speak to the Israelites and tell them the following:
“When a man has a pus discharge from
his penis, this discharge can make him unclean.
He becomes unclean if his penis drips pus or if some of the pus is stuck
to his body. These discharges make him
unclean, so that any bed the man with the discharge lies in becomes unclean,
and any object he sits upon also becomes unclean.” (v1-4).
“Anyone who sits on an object upon
which the man with a discharge has been siting must also cleanse his clothing
and his body, and then remains unclean until evening.” (v6).
“Seven days after a person with a pus
discharge gets well, he is to be considered clean if he washes himself and his
clothing in a stream of spring water.” (v13).
The priest is instructed to perform a
similar sacrifice for the healed man.
“When a man has a discharge of semen,
he must wash his entire body and remains unclean until evening.
“If any semen comes in contact with an
article of clothing or a leather item, it must be washed and remains unclean
until evening.
“If a woman has sexual intercourse with
a man, both of them must wash and then remain unclean until evening.” (v16-18).
“Whenever a woman has her menstruation,
she shall remain ritually unclean for seven days, and anyone touching her shall
be unclean until evening.
“When a woman is in her menstrual
state, anything upon which she sits or lies becomes unclean, and anyone sitting
or lying on it also becomes unclean.”
(v19-20).
“If a man has sexual intercourse with
her and her menstrual discharge touches him, he shall be unclean for seven
days, and any bed upon which he lies shall be unclean.” (v24).
“If a woman has a discharge of blood
for a long time when it is not time for her monthly period, or if she has a
discharge beyond the usual time of her period, then she is unclean, just as
when she has her period.” (v25).
The priest is instructed to make a
similar sacrifice for the woman who is cleansed from her flow of blood.
--
Within the cleansing ceremony of the
leper, what do the 2 birds represent?
How does the “live bird” compare with the “scapegoat”? What do the additional materials within the
sacrifice represent?
Within the cleansing ceremony, the
priest smears blood on the healed person’s right ear, thumb, and big toe,
similar to the smearing performed within the ordination of Aaron and the
kohanim; however, the smearing of the
olive oil is unique for the healed person:
what is the significance of the olive oil within this sacrifice?
Amidst the connexion between
cleanliness and righteousness, is there any legitimacy within the comparison of
the examination and treatment of a house with mold, and the notion of
“transgressive behaviour” existing within the “house” of a family and/or
society? How does this consideration
compare with the narrative of Noach and additionally similar teachings?
Why is there a specific description of
a man with an unclean discharge spitting upon a ritually clean man, and thereby
rendering the additional man ritually unclean?
What are the implications regarding the
distinct guidelines between the uncleanliness of a man with an emission of
semen, and a woman with a menstrual flow?
What are the metaphysical distinctions between the nature of a man’s
emission of semen (through an orgasm) and a woman’s menstrual flow
(approximately coinciding with the duration of the cycle of the orbit of the
Moon around the Earth)? What is the
nature of the “uncleanliness” that is established amidst the “discharge” of
each of these “seeds”?
--
Bhagavad Gita
Chapter 10
“Discrimination, wisdom,
understanding, forgiveness, (T)ruth, self-control, and (P)eace of mind; pleasure and pain, birth and death, fear and
courage, (honour) and infamy;
“(ahimsa), charity,
equanimity, contentment, and perseverance in spiritual disciplines- all the different qualities found in living
creatures have their source in (M)e.” (v4-5)
The 7 sages and 4 ancient
ancestors are referenced.
“I am the soure from which all
creatures evolve. The wise remember this
and worship (M)e with loving devotion.
“Their thoughts are all
absorbed in (M)e, and all their vitality flows to (M)e. Teaching one another, talking about (M)e
always, they are happy and fulfilled.”
(v8-9)
“To those steadfast in love
and devotion I give spiritual wisdom, so that they may come to (M)e.
“Out of compassion I destroy
the darkness of their ignorance. From
within them I light the lamp of wisdom and dispel all darkness from their
lives.” (v10-11)
Arjuna solicits Sri Krishna to
describe the qualities of Brahman; Sri
Krishna describes the different attributes.
“I am infinite time, and the
sustainer whose face is seen everywhere.”
(v33)
“I am death, which overcomes
all, and the source of all beings still to be born. I am the feminine qualities: fame, beauty, perfect speech, memory,
intelligence, loyalty, and forgiveness.”
(v34-35)
“But there is no end to (M)y
(D)ivine attributes, Arjuna; these I
have mentioned are only a few.
“Wherever you find strength,
or beauty, or spiritual power, you may be sure that these have sprung from a
spark of (M)y essence.
“But of what use is it to you
to know all this, Arjuna? Just remember
that I am, and that I support the entire cosmos with only a fragment of (M)y
being.” (v40-42)
--
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?
--
Bhagavad Gita
Chapter 10
“Listen
further, Arjuna, to (My) supreme teaching, which gives you such joy. Desiring your welfare, O strong-armed
warrior, I will tell you more.” (v1).
“Discrimination,
wisdom, understanding, forgiveness, (Truth), self-control, and (Peace) of
mind; pleasure and pain, birth and
death, fear and courage, honor and infamy;
Nonviolence,
charity, equanimity, contentment, and perseverance in spiritual disciplines—all
the different qualities found in living creatures have their source in
(Me).” (v4-5).
“Whoever
understands (My) power and the mystery of (My) manifestations comes without
doubt to be united with (Me).” (v7).
“I am
the source from which all creatures evolve.
The wise remember this and worship (Me) with loving devotion.
“Their
thoughts are all absorbed in (Me), and all their vitality flows to (Me). Teaching one another, talking about (Me)
always, they are happy and fulfilled.”
(v8-9).
“To
those steadfast in love and devotion I give spiritual wisdom, so that they may
come to (Me).
“Out of
compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom
and dispel all darkness from their lives.”
(v10-11).
Arjuna
asks to hear of the many characteristics of Brahman.
“All
right, Arjuna, I will tell you of (My) divine powers. I will mention only the most glorious; for there is no end to them.” (v19).
“I am
the (True) Self in the heart of every creature, Arjuna, and the beginning,
middle, and end of their existence.”
(v20).
Many of
the attributes of Brahman are described.
“I am
the seed that can be found in every creature, Arjuna; for without (Me) nothing can exist, neither
animate or inanimate.
“But
there is no end to (My) divine attributes, Arjuna; these I have mentioned are only a few.
“Wherever
you find strength, or beauty, or spiritual power, you may be sure that these
have sprung from a spark of (My) essence.” (v39-41).
“But of
what use is it to you to know all this, Arjuna?
Just remember that I am, and that I support the entire cosmos with only
a fragment of (My) being.” (v41).
--
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, Chapter 2
Digha Nikaya
Maha Sudassana Suttanta, Chapter 2
“Now there occurred, Ananda, this
thought to the Great King of Glory:--
“ ‘Of what previous character, now, may
this be the fruit, of what previous character the result, that I am now so
mighty and so great?’
“ And then occurred, Ananda, to the
Great King of Glory this thought:--
“ ‘Of three qualities is this the
fruit, of three qualities the result, that I am now so mighty and so
great,--that is to say, of giving, of self-conquest, and of
self-control.’” (v1).
“Now the Great King of Glory, Ananda,
ascended up into the chamber of the Great Complex; and there he broke out into a cry of intense
emotion:--
“ ‘Stay here, O thoughts of lust!
“ ‘Stay here, O thoughts of ill-will!
“ ‘Stay here, O thoughts of hatred!
“ ‘Thus far only, O thoughts of lust!
“ ‘Thus far only, O thoughts of
ill-will!
“ ‘Thus far only, O thoughts of
hatred!’
“And when, Ananda, the Great King of
Glory had entered the chamber of the Great Complex, and had seated himself upon
the couch of gold, having put away all passion and all unrighteousness, he
entered into, and remained in, the First Rapture,--a state of joy and ease,
born of seclusion, full of reflection, full of investigation.”
“By suppressing reflection and
investigation, he entered into, and remained in, the Second Rapture,-- a state
of joy and ease, born of serenity, without reflection, without investigation, a
state of elevation of mind, of internal calm.
“By absence of the longing after joy,
he remained indifferent, conscious, self-possessed, experiencing in his body
that ease which the noble ones announce, saying:-- ‘The man indifferent and
self-possessed is well at ease,’ and thus he entered into, and remained in, the
Third Rapture.
“By putting away ease, by putting away
pain, by the previous dying away both of gladness and of sorrow, he enetered
into, and remained in, the Fourth Rapture,--a state of purified self-possession
and equanimity, without ease, and without pain.” (v3).
“Then, Ananda, the Great King of Glory
went out from the chamber of the Great Complex, and entered the golden chamber
and sat himself down on the silver couch.
And he let his mind pervade one quarter of the world with thoughts of
Love; and so the second quarter, and so
the third, and so the fourth. And thus
the whole wide world, above, below, around, and everywhere, did he continue to
pervade with heart of Love, far-reaching, grown great, and beyond measure, free
from the least trace of anger or ill-will.”
(v4).
Maha Sudassana similarly concentrates
upon Sympathy and Equanimity.
“The Great King of Glory, Ananda, had
four and eighty thousand cities, the chief of which was the royal city of
Kusavati.” (v5).
Maha Sudassana’s cities include the same
number of chambers, divans, elephants, horses, chariots, gems, wives, yeomen,
nobles, cows, garments, and dishes.
“These eighty-four thousand elephants
come every evening and every morning to be of service to me. Suppose, now, I were to let the elephants
come in alternate forty-two thousands, once each, every alternate hundred
years!” (v6).
The Queen of Glory leaves to visit Maha
Sudassana; and Maha Sudassana stops her
from entering his chamber; and, instead,
he lies on his side, outside the chamber, to speak with the queen.
The Queen of Glory perceives of Maha
Sudassana’s death, and proclaims his material wealth in an attempt to spur him
into a return to health.
“When she had thus spoken, Ananda, the
Great King of Glory said to the Queen of Glory:--
“ ‘Long hast thou addressed me, O
Queen, in pleasant words, much to be desired, and sweet. Yet now in this last time you speak in words
unpleasant, disagreeable, not to be desired.’
“ ‘How then, O King, shall I address
thee?’
“ ‘Thus, O Queen, shouldst thou address
me-- The nature of all things near and
dear to us, O King, is such that we must leave them, divide ourselves from
them, separate ourselves from them. Pass
not away, O King, with longing in thy heart.
Sad is the death of him who longs, unworthy is the death of him who
longs. Thine, O King, are these four and
eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after
life.” (v11).
“When he thus spake, Ananda, the Queen
of Glory wept and poured forth tears.
“Then, Ananda, the Queen of Glory wiped
away her tears, and addressed the Great King of Glory, and said:
“ ‘The nature of all things near and
dear to us, O King, is such that we must leave them, divide ourselves from
them, separate ourselves from them. Pass
not away, O King, with longing in thy heart.
Sad is the death of him who longs, unworthy is the death of him who
longs. Thine, O King, are these four and
eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after
life.’” (v12).
“Then immediately, Ananda, the Great
King of Glory died. Just, Ananda, as
when a yeoman has eaten a hearty meal he becomes all drowsy, just so were the
feelings he experienced, Ananda, as death came upon the Great King of
Glory.” (v12).
The Buddha declares himself as
previously existing as Maha Sudassana.
--
How do the 3 virtues, communicated by Maha Sudassana in Verse 1, compare with the 5 elements, 3 components of knowledge, and 3 components of action, taught within the Bhagavad Gita?
How do the “3 taints” that Maha
Sudassana describes in Verse 2 compare with the initial “3 virtues” described
in Verse 1, and how do both of these compare and contrast with the “Deadly
Taints” that the Buddha generally teaches within his basic doctrine?
How does the description of the 4
Jhanas, within this Sutta, compare with additional descriptions within
additional Suttas, within the Digha Nikaya?
Within the narrative that the Buddha
shares, he utilises the description of an extremely materially wealthy
king; is it necessary to utilise such
opulence as a means of making the argument to spiritual adherents, Priests, and
nobles, of the Buddha’s doctrine? What
is the intrinsic significance that exists within the narrative of a common
person, and how does this vary from the narrative of nobility?
Within the narrative that the Buddha
provides, Maha Sudassana share a doctrine of detachment; how does this compare/contrast with
established principles of ownership and inheritance within additional religious
traditions (particularly within Judaism and Islam, as well as with the doctrine
of renunciation that Jesus practises and teaches)? How do these doctrines significantly differ
with each other (particularly regarding phenomena such as poverty and
homelessness); and how might these
distinct doctrines simultaneously pervade a society that intentionally adheres
to both? How do practises of tzedakah,
Zakat, and charity factor within this binary?
In what manners doreligious traditions yield the concept of “personal
ownership” to the actuality of “personal wellbeing”? Is there any legitimacy within the notion of
“ownership” simply representing the perception of “future” wellbeing?
--
Gospels
Luke 11 – 12
“He was praying in a certain
place, and when he ceased, one of his disciples said to him, ‘(Leader), teach
us to pray, as John taught his disciples.’
And he said to them, ‘When you pray, say:
“ ‘(God), hallowed be (Thy)
name. Thy (Sovereignty) come. Give us each day our daily bread; and forgive us our sins, for we ourselves forgive
every one who is indebted to us; and
lead us not into temptation.’’” (v1-4).
Jesus describes blessings from
God like a friend providing bread to another friend at night.
“And I tell you, Ask, and it
will be given you; seek, and you will
find; knock, and it will be opened to
you. For every one who asks receives,
and he who seeks finds, and to him who knocks it will be opened.” (v9-10).
Jesus casts out a demon and is
accused of healing by Beelzebul.
“But he, knowing their
thoughts, said to them, ‘Every kingdom divided against itself is laid waste,
and a divided household falls.’” (v17).
“When the unclean spirit has
gone out of a man, he passes through waterless places seeking rest; and finding none he says, ‘I will return to
my house from which I came.’ And when he
comes he finds it swept and put in order.
Then he goes and brings seven other spirits more evil than himself, and
they enter and dwell there; and the last
state of that man becomes worse than the first.” (v24-26).
“As he said this, a woman in
the crowd raised her voice and said to him, ‘Blessed is the womb that bore you,
and the breasts that you sucked!’ But he
said, ‘Blessed rather are those who hear the word of God and keep it!’” (v27-28).
Jesus upbraids contemporary
generation, referencing the example of Yonah.
“No one after lighting a lamp
puts it in a cellar or under a bushel, but on a stand, that those who enter may
see the light. Your eye is the lamp of
your body; when your eye is sound, your
whole body is full of light; but when it
is not sound, your body is full of darkness.
Therefore be careful lest the light in you be darkness. If then your whole body is full of light,
having no part dark, it will be wholly bright, as when a lamp with its rays
gives you light.” (v33-36).
Jesus chastises the practise
of searching for honour and recognition amongst the Pharisees, and the
imposition of burdens from the lawyers.
“Beware of the leaven of the
Pharisees, which is hypocrisy. Nothing
is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the dark
will be heard in the light, and what you have whispered in private rooms shall
be proclaimed upon the housetops.”
(v1-3).
“I tell you, my friends, do
not fear those who kill the body, and after than have no more that they can
do.” (v4).
“And when they bring you
before the synagogues and the rulers and the authorities, do not be anxious how
or what you are to answer or what you are to say; for the Holy Spirit will teach you in that
very hour what you ought to say.”
(v11-12).
“And he said to them, ‘Take
heed, and beware of all covetousness;
for a man’s life does not consist in the abundance of his
possessions.’” (v15).
Jesus tells the parable of the
man who builds his barns to store his grain and then passes from life before
reaping the material benefits.
“And he said to his disciples,
‘Therefore I tell you, do not be anxious about your life, what you shall eat,
nor about your body, what you shall put on.
For life is more than food, and the body more than clothing.’” (v22-23).
“Consider the lilies, how they
grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory
was not arrayed like one of these.”
(v27).
“Fear not, little flock, for
it is your (God’s) good pleasure to give you the (Sovereignty). Sell your possessions, and give alms; provide yourselves with purses that do not
grow old, with a treasure in the heavens that does not fail, where no thief
approaches and no moth destroys. For
where your treasure is, there will your heart be also.” (v32-34).
Jesus tells parables regarding
the servants of God.
“Every one to whom much is
given, of him will much be required; and
of him to whom men commit much they will demand the more.” (v48).
“I came to cast fire upon the
earth; and would that it were already
kindled! I have a baptism to be baptized
with and how I am constrained until it is accomplished! Do you think that I have come to give peace
on earth? No, I tell you, but rather
division; for henceforth in one house
there will be five divided, three against two and two against three; they will be divided, father against son and
son against father, mother against daughter and daughter against mother,
mother-in-law against her daughter-in-law and daughter-in-law against her
mother-in-law.” (v49-53).
--
Gospels
Luke 11 – 12
“He was
praying in a certain place, and when he ceased, one of his disciples said to
him, ‘(Leader), teach us to pray, as John taught his disciples.’ And he said to them, ‘When you pray, say:
“
‘(Deus), hallowed be (Thy) name. Thy
(Sovereignty) come. Give us each day our
daily bread; and forgive us our sins,
for we ourselves forgive every one who is indebted to us; and lead us not into temptation.’” (v1-4).
“And I
tell you, Ask, and it will be given you;
(search for), and you will find;
knock, and it will be opened to you.
For every one who asks receives, and he who (searches for) finds, and to
him who knocks it will be opened.”
(v9-10).
Jesus
casts out a demon and is accused of casting out demons by Beelzebul.
“
‘Every kingdom divided against itself is laid waste, and a divided household
falls. And if Satan also is divided
against himself, how will his kingdom stand?
For you say that I cast out demons by Beelzebul. And if I cast out demons by Beezebul, by whom
do your sons cast them out? Therefore
they shall be your judges. But if it is
by the finger of God that I cast out demons, then the (Sovereignty) of God has
come upon you.” (v17-20).
“When
the unclean spirit has gone out of a man, he passes through waterless places
(searching for) rest; and finding none
he says, ‘I will return to my house from which I came.’ And when he comes he finds it swept and put
in order. Then he goes and brings seven
other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse
than the first.” (v24-26).
“No one
after lighting a lamp puts it in a cellar or under a bushel, but on a stand,
that those who enter may see the light.
Your eye is the lamp of your body;
when your eye is sound, your whole body is full of light; but when it is not sound, your body is full of
darkness. Therefore be careful lest the
light in you be darkness. If then your
whole body s full of light, having no part dark, it will be wholly bright, as
when a lamp with its rays gives you light.”
(v33-36).
“And
the (Leader) said to him, ‘Now you Pharisees cleanse the outside of the cup and
of the dish, but inside you are full of extortion and wickedness. You fools!
Did not (Deus) (Who) made the outside make the inside also? But give for alms those things which are
within; and behold, everything is clean
for you.” (v37-41).
“And he
said, ‘Woe to you lawyers also! For you
load men with burdens hard to bear, and you yourselves do not touch the burdens
with one of your fingers.” (v46).
“In the
meantime, when so many thousands of the multitude had gathered together that
they trod upon one another, he began to say to his disciples first, ‘Beware of
the leaven of the Pharisees, which is hypocrisy. Nothing is covered up that will not be revealed,
or hidden that will not be known.
Therefore whatever you have said in the dark shall be heard in the
light, and what you have whispered in private rooms shall be proclaimed upon
the housetops.’” (v1-3).
“I tell
you, my friends, do not fear those who kill the body, and after that have no
more that they can do. But I will warn
you whom to fear: fear (Deus) (Who),
after (Deus) has killed, has power to cast into hell; yes, I tell you, fear (Deus)!” (v4-5).
“And I
tell you, every one who acknowledges me before men, the Son of man also will
acknowledge before the angels of God;
but he who denies me before men will be denied before the angels of
God.” (v8-9).
“One of
the multitudes said to him, ‘Teacher, bid my brother divide the inheritance
with me.’ But he said to him, ‘Man, who
made me a judge or divider over you?’
And he said to them, ‘Take heed, and beware of all covetousness; for a man’s life does not consist in the
abundance of his possessions.’”
(v13-15).
Jesus
tells the parable of the man who builds a storehouse and passes away.
Jesus
provides the teaching of the lilies of the field.
“I came
to cast fire upon the earth; and would
that it were already kindled! I have a
baptism to be baptized with; and how I
am constrained until it is accomplished!
Do you think that I have come to give peace on earth? No, I tell you, but rather division; for henceforth in one house there will be
five divided, three against two and two against three; they will be divided, father against son and
son against father, mother against daughter and daughter against her mother,
mother-in-law against her daughter-in-law and daughter-in-law against her
mother-in-law.” (v49-53).
--
Discussion Questions From
Chapters 11 – 12
In some English translations,
the “Lord’s Prayer” describes forgiveness of “sins,” or “debts,” or
“trespasses;” what are the distinctions
and implications within each of these?
It seems obvious that Jesus’s
teaching regarding, “Search and you will find,” abstains from applying to every
single request that every single individual makes within life; or does it?
It seems like the significant consideration is what questions people are
asking and what aspirations people are maintaining; how can people be encouraged to ask the
“right” questions and search for the “right” solutions?
What is the metaphysical,
esoteric, and actual nature of the existence of demons and spirits within
Christian Theology? The passage
describing the unclean spirit returning to the body seems to discourage the
initial casting out of the unclean spirit;
is this to be understood as guidance for individuals to be increasingly
vigilant upon the casting out of an unclean spirit amidst the propensity of
such a return? Is there an intrinsic
connexion between this phenomenon and the parable of the sower dropping seeds
in the thorns, on the path, or amidst the rocks, where temporal circumstances
preclude the plants from growing? And
how does the esoteric nature of demon and spirits compare with Hinduism,
Buddhism, and additional religious traditions (particularly within “Eastern”
civilisations, and amidst respective indigenous peoples)?
How does Jesus’s chastisement
against the Pharisees and the lawyers compare with the Bhagavad Gita’s
description of the characteristics and detriments of the guna of rajas?
Jesus’s teaches that the Holy
Spirit guides a person in what to say when being confronted by the
authorities; how does this compare with
contemporary legal doctrine regarding a person being under remaining silent and
anything that person says being utilised against that person? And how does Jesus’s approach compare with
the methodology of the Buddha and his dialogue with the Brahmins and
Kyshatriyas of his time? And how does
all of that compare with the practise of meditation? Within each approach, what are the lessons
that are provided to the conventional authorities?
How does Jesus’s teachings
about “treasures in Heaven” compare with the ascetic practices within Hinduism
and Buddhism? And how does this specific
passage compare with the narrative within the Torah of the Egyptians providing
treasures to the Israelites?
How dos Jesus’s teaching
regarding his intention of bringing violence and dissension compare with his
additional teachings, and particularly his Sermon on the Mont, specifically
regarding Peace, compassion, forgiveness, and reconciliation? Which teaching supercedes the others? Is this specific passage simply to be
understood as the teaching of indifference to conventional and familial
constructs and relationships amidst adherence to a spiritual Truth, and
availing one’s self to the adversities that occur amidst adherence to that
spiritual Truth? Is it possible to
simultaneously adhere to that spiritual Truth whilst maintaining proficient
conventional constructs and familial relationships? What is evidence of such balance within the
Gospels of Christianity, as well as within the respective Holy Scriptures,
narratives, and teachings within additional religious traditions?
--
Discussion Questions From Chapters 11 –
12
Jesus’s
teaching regarding a cast-out demon returning to the “clean house” with
additional demons seems to discourage the actual “cleaning of the house;” how is this teaching to be appropriately
understood? What is taught regarding how
to keep the clean house protected from any demons?
What is
the metaphysical, spiritual, and material nature of demons? How might demons be perceived within a
contemporary context (particularly amidst the practises of psychiatry and
psychology)? And how is the experience
of demons appropriately addressed and alleviated within a contemporary context?
Whilst
Jesus establishes a doctrine regarding the washing of hands before eating, what
continuing relevance exists within alleviating the “extortion and wickedness”
that is committed in providing the food with which to begin? And is washing hands still OK: is Jesus condemning the actual washing of
hands or simply the hypocrisy of washing hands amidst the extenuating
transgressions of the meal itself?
--
Koran
Koran
Sura 31: “Luqman”
Sura 32: “Al Sajdah” (“The Adoration”)
Sura 33: “Al Ahzab” (“The Allies”)
“I, Allah, am the Best Knower.
“These are the verses of the Book of
Wisdom—
“A guidance and a mercy for the does of
(benevolence),
“Who keep up prayer and pay the
poor-rate and who are certain of the Hereafter.
“These are on a guidance from their
Lord, and these are they who are successful.”
(v1-5).
“(Allah) created the heavens without
pillars that you see, and cast mountains on the earth lest it should be
convulsed with you, and (Allah) spread on it animals of every kind. And We send down water from the clouds, then
cause to grow therein of every noble kind.”
(v10).
There is the narrative of Luqman.
“O my son, even if it be the weight of
a grain of mustard-seed, even though it be in a rock, or in the heaven or in
the earth, Allah will bring it forth.
Surely Allah is Knower of subtlities, Aware.
“O my son, keep up prayer and enjoin
(benevolence) and forbid evil, and bear patiently that which befalls thee. Surely this is an affair of great
resolution.” (v17-18).
“And when it is said to them, Follow
that which Allah has revealed, they say:
Nay, we follow that wherein we found our fathers. What!
Though the devil calls them to the chastisement of the burning
Fire!” (v21).
“And whoever submits himself to Allah
and does (benevolence) to others, he indeed takes hold of the firmest
handle. And Allah’s is the end of
affairs.” (v22).
“And whoever disbelieves, let not his
disbelief grieve thee. To Us is their
return, then We shall inform them of what they did. Surely Allah is Knower of what they did. Surely Allah is Knower of what is in the
breasts.” (v23).
“Seest thou not that the ships glide on
the sea by Allah’s grace, that (Allah) may show you of (Allah’s) signs? Surely there are signs in this for every
patient endure, grateful one. (v31).
“I, Allah, am the Best Knower.
“The revelation of the Book, there is no
doubt in it, is from the Lord of the worlds.”
(v1-2).
“(Allah) orders the Affair from the
heaven to the earth; then it will ascend
to (Allah) in a day the measure of which is a thousand years as you count.
“Such is the Knower of the unseen and
the seen, the Mighty, the Merciful.
“Who made beautiful everything that
(Allah) created, and (Allah) began the creation of man from dust.
“Then (Allah) made his progeny of an
extract, of worthless water.
“Then (Allah) made him complete and
breathed into him of (Allah’s) spirit, and gave you ears and eyes and
hearts; little it is that you give
thanks!” (v5-9).
“Is he then, who is a believer, like
him who is a transgressor? They are not
equal.” (v18).
“O Prophet, keep thy duty to Allah and
obey not the disbelievers and the hypocrites.
Surely Allah is ever Knowing, Wise.
“And follow that which is revealed to
thee from thy Lord. Surely Allah is ever
Aware of what you do;
“And trust in Allah. And Allah is enough as having charge of
affairs.” (v1-3).
“The Prophet is closer to the faithful
than their own selves, and his wives are as their mothers. And the possessors of relationship are closer
one to another in the ordinance of Allah than other believers, and those who fled
their homes, except that you do some (benevolence) to your friends. This is written in the Book.” (v6).
Trials towards believers are described.
“That Allah may reward the (Truthful)
for their (Truth), and chastise the hypocrites, if (Allah) please, or turn to
them mercifully. Surely Allah is ever
Forgiving, Merciful.” (v24).
“O Prophet, say to thy wives: If you desire this world’s life and its
adornment, come, I will give you a provision and allow you to depart a (well)
departing.
“And if you desire Allah and (Allah’s)
Messenger and the abode of the Hereafter, then surely Allah has prepared for
the doers of (benevolence) among you a mighty reward.
“O wives of the Prophet, whoever of you
is guilty of manifestly improper conduct, the chastisement will be doubled for
her. And this is easy for Allah.” (v28-30).
“O wives of the Prophet, you are not
like any other women. If you would keep
your duty, be not soft in speech, lest he in whose heart is a disease
yearn; and speak a word of (benevolence).” (v32).
“Surely the men who submit and the
women who submit, and the believing men and the believing women, and the
obeying men and the obeying women, and the (Truthful) men and the (Truthful)
women, and the patient men and the patient women, and the humble men and the
humble women, and the charitable men and the charitable women, and the fasting
men and the fasting women, and the men who guard their chastity and the women
who guard, and the men who remember Allah much and women who remember—Allah has
prepared for them forgiveness and a mighty reward.” (v35).
“And it behoves not a believing man or
a believing woman, when Allah and (Allah’s) Messenger have decided an affair,
to exercise a choice in their matter.
And whoever disobeys Allah and (Allah’s) Messenger, he surely strays off
to manifest error.” (v36).
“O Prophet, surely We have sent thee as
a witness, and a bearer of (benevolent) news and a warner.
“And as an inviter to Allah by
(Allah’s) permission, and as a light-giving sun.” (v45-46).
“It is not allowed to thee to take
wives after this, nor to change them for other wives, though their beauty be
pleasing to thee, except those whom thy right hand possesses. And Allah is ever Watchful over all things.” (v52).
“O you who believe, enter not the houses
of the Prophet unless permission is given to you for a meal, not waiting for
its cooking being finished—but when you are invited, enter, and when you have
taken food, disperse—not seeking to listen to talk. Surely this give the Prophet trouble, but he forbears
from you, and Allah forbears not from the (Truth). And when you ask of them any (benefit), ask
of them from behind a curtain. This is
purer for your hearts and their hearts.
And it behoves you not to give trouble to the Messenger of Allah, nor to
marry his wives after him ever. Surely
this is grievous in the sight of Allah.”
(v53).
“If you do a thing openly or do it in
secret, then surely Allah is ever Knower of all things.” (v54).
“O Prophet, tell thy wives and thy
daughters and the women of the believers to let down upon them their
over-garments. This is more proper, so
that they may be known, and not be given trouble. And Allah is ever Forgiving, Merciful.” (v59).
“O you who believe, keep your duty to
Allah and speak straight words.
“(Allah) will put your deeds into a
right state for you, and forgive you your sins.
And whoever obeys Allah and (Allah’s) Messenger, he indeed achieves a
mighty success.” (v70-71).
--
Within Verse 32, there is the admonishment of following the transgressive religious practises of an individual’s parents; what is the nature of authority and the transmission of religious beliefs and practises within a religious tradition that is fundamentally predicated upon revelation and conversion? Amidst the distinction between the absolute historic practises of one’s ancestors and the intentionality of transmitting a religion from parents to children, what construct/principles of authority are emphasised within such a tradition? How are apparent distinctions reconciled?
Within Sura Al Sajdah, Verse 9, there
is a reference to the “spirit” of Allah;
how is this to be appropriately understood, and how does this compare
with the Holy Spirit communicated within the Christian Gospels, as well as the
Atman of Brahman that is communicated within the Hindu Bhagavad Gita? How does this description compare with the
teachings within the Torah regarding the creation of Adam and the breath of
life?
How does the description of the
creation of humanity compare with the metaphysical teachings within the Hindu
Upanishads and Bhagavad Gita?
How does Verse 18’s teaching regarding
the inequality (between the believer and the disbeliever) compare with the
teachings of equanimity within the Bhagavad Gita, as well as within the Digha
Nikaya? Is there any evidence of
teachings of such “equanimity” within the Koran? And amidst the respective teachings regarding
equanimity, do the Bhagavad Gita and Digha Nikaya maintain some responsibility
of identifying such equanimity within the Koran?
Amidst the protocols provided for the
treatment of the wives of the Prophet Muhammad (PBUH), is there, effectively, a
hierarchy established between the Prophet’s family and the respective families
of additional believers?
Amidst a perceived distinction between
the nature of existence of believers and the nature of existence of the Prophet
Muhammad (PBUH), how does this effect the command to follow the Sunnah of the
Prophet?
What is the appropriate balance of
personal discernment and investigation, amidst the teaching within Verse 46
regarding categorical obedience to Allah and the Prophet Muhammad (PBUH)? How is this nature of authority perpetuated
upon the passing of the Prophet?
--
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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