Holy Scriptures Study 29. Acharei Mot (Revised)

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

Holy Scriptures Study, Week 29  Acharei Mot;  118.8.26

Torah

Vayikra 16:1 – 18:30

“Adonai spoke to (Moshe) right after the death of the two sons of Aaron who had disobeyed Adonai and brought an unauthorized offering.  Adonai said to (Moshe):

“ ‘Tell your brother Aaron not to enter the Holy of Holies that is behind the curtain concealing the ark or else he will die, because I appear there in a cloud over the ark.

“ ‘Before Aaron enters the inner sanctuary, he must bring a young bull for a sin offering and a ram for a burnt offering.’”  (v1-3).

“He must clothe himself in the white linen robe, his linen undergarments, his linen belt, and his headdress.  These are sacred garments, and before putting them on he must cleanse himself.”  (v4).

“First he shall ask forgiveness for himself and his family by presenting a bull for his own sin offering.”  (v6).

“Aaron shall cast two lots for the two goats:  one lot marked “For Adonai,” and the other lot marked “For Azazel.”  (v8).

“But the goat that was chosen by lot for the demon Azazel must remain alive, so that it will be able to remove the sins of the Israelites and send the sins to Azazel in the desert.”  (v10).

“Aaron shall present his bull as a sin offering and ask forgiveness for himself and for his fellow priests.  Then he shall slaughter his bull as a sin offering.”  (v11).

“Aaron shall place both of his hands on the head of the goat and confess all the sins of the Israelites, their rebellious acts and their sins.  Then Aaron will select someone to lead the Azazel goat into the wilderness.

“When the person frees the goat in the wilderness, all of the sins of the Israelites will be transferred to Azazel.”  (v21-22).

“Aaron shall burn the fat of the sin offering on the altar.”  (v25).

“This shall be a permanent law for all time.  Every year, on the tenth day of the seventh month, you must spend the day fasting and not doing any work.  This law is the same for Israelites and for the foreigner who lives among you.  On this day you will be cleansed of all your sins before Adonai.  From now on the Sabbath of Sabbaths will be, for Israelites, a day of fasting and resting.  This is a law, and it must be observed each year.”  (v29-31).

All animal sacrifices are commanded to be made amidst the altar of the Mishkan.

“The Israelites must take the sacrifices that they are now offering in the fields and bring them to Adonai, to the entrance to the Meeting Tent, and present them to the priest.  They will be offered as peace offerings to Adonai.”  (v5).

“If any person, whether of the family of Israel or a foreigner who lives among you, eats blood, it will make Me angry, and that person must be outlawed from among his people.  Because the life-force of a living thing is in its flesh and blood, and that is why I have given you the blood of animals to sacrifice instead of your own lives.”  (v10-11).

“If you observe My commandments and laws, then you will surely live a (beneficial) life.  I am Adonai.  I require it.”  (v5)

“You must not proposition a relative to commit a sexual act.  I am Adonai.  I forbid it.” (v6).

Adonai prohibits incest, including a man having sexual intercourse with:  his mor, his far’s wife, his sister, his stepsister, son’s daughter, daughter’s daughter, daughter of his far’s wife, his far’s sister, his mor’s sister, his far’s brother’s wife, his daughter-in-law, his brother’s wife, a woman and her daughter (her son’s daughter or her daughter’s daughter), or a woman and her sister simultaneously.

“You must not sleep with a woman who is ritually unclean because of her menstruation.”  (v19).

“You must not have sex with your neighbor’s wife.”  (v20).

“You must not allow any of your children to be sacrificed to the idol Molekh.  I am Adonai.  I require it.”  (v21).

“You must not practice homosexuality.  It is a sin.”  (v22).

“You must not perform any sexual act with animals, because it is unclean.  Nor shall a woman have sexual contact with an animal.  It is a sin.”  (v23).

“The nations who inhabited the land before you practice all these disgusting acts and have made the land unclean.

“Do not imitate them, or I will throw you out of the land just as I will throw out the people who lived there before you.”  (v27-28).

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What is the significance of Aaron being dressed within the white robe rather than his previously described Holy garments of the ephod and purple robe with the cherubim weaving?  How is the white robe Holier or less Holy than the ephod, the Urim and Thumim, and additional elements of Aaron’s additional robe?  How does Aaron’s robe compare with the Buddha’s wardrobe?  What applicability does Jesus’ teaching regarding “2 tunics” have within this context;  and how might this factor within the consideration of the “goat dedicated towards Azazel”?

For what is Aaron actually atoning after previously proceeding through the ordination ceremony?  Is this entire ceremony established simply as a means of establishing the continual observance of Yom Kippur?  If so, does this mean that Nadav and Avihu are purposefully lead into such actions that precipitate being killed in order to facilitate this observance?  How might this notion compare with the Buddha’s teaching about the inevitability of impermanence?  What insight does this provide regarding the existence of Omnipotence and free will;  and how does this duality factor within the Buddha’s teachings regarding Dependent Origination/Becoming and impermanence (if individuals choose to exist, why do individuals choose to experience suffering)?  How might this perceived notion of “inevitability” be applied to additional historic examples of substantial suffering within an individual, and groups of individuals?

Why does Adonai command Aaron to essentially sacrifice a goat to “Azazel”?  How is this ultimately distinguished from sacreligious practises such as sacrificing to other deities and idol worship?  How does this compare with Adonai’s command to Avraham to sacrifice Yitzak, and how does this compare with Moshe’s raising of the serpent figure to heal the Israelite from the poisonous bites amidst the infestation of snakes within the Israelite camp? 

What lessons are to be understood from the notion of a “scapegoat” withdrawing the sins of the Israelites from the community?  How does this factor within the mitzvot for individuals and communities to provide sacrifices after previously committing transgressions?  What is the confluence of these practises, and are there any redundancies?  Is this intended to account for transgressions that the Israelites unknowingly committed or is this intended as additional redemption amidst the occurrence of previous sacrifices for the same transgressions?  How does the notion of the Earth being spherical, and there being an absence of any “ambiguous wilderness” into which to cast such sins;  how are we to be appropriately reconciled with each other when one community’s wilderness is another community’s harvest field?

How does the mitzvah of Yom Kippur compare with Moshe’s communing with Adonai upon Mount Sinai?

Amidst the mitzvah to abstain from eating blood, how does the principle of the “life existing within the blood” hold, amidst the animal presumably being “killed” irregardless of whether the blood is eaten or otherwise?  Does the prohibition of eating blood actually reduce the sacrifice of animals?  Can this mitzvah be applied to the consumption of flesh, itself?  Does a person receiving a blood transfusion essentially equate with “consuming blood,” even within an emergency situation that preserves the life of the individual?

Does obedience equate to a prosperous life?  How does this presumption exist within the context of the pursuit of a material prosperous life substantially involving transgressive competition that harms others and exactly disobeys Adonai’s mitzvot for benevolence and compassion?  Which is the goal, and can one be attained without the other?  How dos this notion of obeying authority compare with Avraham’s example of leaving the house of his far?

Amidst the explicit prohibitions regarding incest and additional sexual intercourse, why is there an absence of the explicit prohibition of a man having sexual intercourse with his daughter and/or his niece?

How does the notion of the land being “fair-seeming” (as described within the Koran) compare with the description of the land being “unclean”?

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Bhagavad Gita

Chapter 11

“Just as you have described your infinite glory, O Lord, now I long to see it.  I want to see (You) as the supreme ruler of (Creation).” (v3)

“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.”  (v5)

“But these things cannot be seen with your physical eyes;  therefore I give you spiritual vision to perceive (My) majestic power.”  (8)

“I see infinite mouths and arms, stomachs and eyes, and (You) are embodied in every form.  I see (You) everywhere, without beginning, middle, or end.  You are the Lord of all creation, and the cosmos is (Your) body.” (16)

“You are the supreme, changeless Reality, the one thing to be known.  You are the refuge of all creation, the immortal spirit, the eternal guardian of eternal (Dharma).”  (v18)

Arjuna becomes fearful;  Arjuna sees warriors on battlefield rushing into destruction.

“I am time, the destroyer of all;  I have come to consume the world.  Even without your participation, all the warriors gathered here will die.”  (v32)

“Therefore arise, Arjuna;  conquer your enemies and enjoy the glory of sovereignty.  I have already slain all these warriors;  you will only be (My) instrument.” (v33)

“Having heard these words, Arjuna trembled in fear.  With joined palms he bowed before Krishna and addressed (Brahman) stammering.”  (v35)

Arjuna makes proclamations of Brahman and apologises to Sri Krishna for previous disrespect.

Arjuna solicits Brahman to return to temporal form of Sri Krishna.

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Bhagavad Gita

Chapter 11

“Out of compassion (You) have taught me the supreme mystery of the Self.  Through (Your) words my delusion is gone.

“You have explained the origin and end of every creature, O lotus-eyed one, and told me of (Your) own supreme, limitless existence.

“Just as (You) have described (Your) infinite glory, O Lord, now I long to see it.  I want to see (You) as the supreme ruler of creation.

“O Lord, master of yoga, if (You) think me strong enough to behold it, show me (Your) immortal Self.”  (v1-4).

“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.

“Behold the (deities) of the natural world, and many more wonders never revealed before.

“Behold the entire cosmos moving within (My) body, and the other things you desire to see.

“But these things cannot be seen with your physical eyes;  therefore I give you spiritual vision to perceive (My) majestic power.”  (v5-8).

“Having spoken these words, Krishna, the master of yoga, revealed to Arjuna (Krishna’s) most exalted, lordly form.

“(Krishna) appeared with an infinite number of faces, ornamented by heavenly jewels, displaying unending miracles and the countless weapons of (Brahman’s) power.

“Clothed in celestial garments and covered with garlands, sweet-smelling with heavenly fragrances, (Brahman) showed (Brahman’s Self) as the infinite Lord, the source of all wonders, whose face is everywhere.”  (v9-11).

“O Lord, I see within (Your) body all the (deities) and every kind of living creature.  I see Brahma, the Creator seated on a lotus.  I see the ancient sages and the celestial serpents.

“I see infinite mouths and arms, stomachs and eyes, and (You) are embodied in every form.  I see (You) everywhere, without beginning, middle, or end.  You are the Lord of all creation, and the cosmos is (Your) body.”  (v15-16).

“You are the supreme, changeless Reality, the one thing to be known.  You are the refuge of all creation, the immortal spirit, the eternal guardian of eternal (Dharma).

“You are without beginning, middle, or end;  (You) touch everything with (Your) infinite power.  The sun and moon are (Your) eyes, and (Your) mouth is fire;  (Your) radiance warms the cosmos.”  (v18-19).

“I see all the sons of Dhritarashtra;  I see Bhishma, Drona, and Karna;  I see our warriors and all the kings who are here to fight.

“All are rushing into (Your) awful jaws;  I see some of theme crushed by (Your) teeth.

“As rivers flow into the ocean, all the warriors of this world are passing into your fiery jaws;

“all creatures rush to their destruction like moths into a flame.”  (v26-29).

“Therefore arise, Arjuna;  conquer your enemies and enjoy the glory of sovereignty.  I have already slain all these warriors;  you will only be (My) instrument.”

“Having heard these words, Arjuna trembled in fear.  With joined palms he bowed before Krishna and addressed (Krishna) stammering.”  (v35).

Arjuna solicits forgiveness for previously treating Sri Krishna casually.

“I rejoice in seeing (You) as (You) have never been seen before, yet I am filled with fear by this vision of (You) as the abode of the universe.  Please let me see (You) again as the shining God of (deities).”  (v45).

“Arjuna, through (My) grace you have been united with (Me) and received this vision of (My) radiant, universal form, without beginning or end, which no one else has ever seen.

“Not by knowledge of the Vedas, nor sacrifices, nor charity, nor rituals, nor even by severe asceticism has any other mortal seen what you have seen, O heroic Arjuna.

“Do not be troubled;  do not fear (My) terrible form.  Let your heart be satisfied and your fears dispelled in looking at (Me) as I was before.”  (v47-49).

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Discussion Questions From Chapters 11 – 12

How does the vision of Arjuna compare and contrast with the vision of Moshe;  and how do each compare and contrast with the Wondrous Eye described by the Buddha, as well as the respective visions and experiences of additional Prophets?

How can inconceivable notions, visions, and experiences be placed into words?  Which is increasingly limited form of communication:  sight or words?

When Arjuna describes the warriors on the battlefield, does that mean that the war already begins?  Is he watching the actual battle occurring or is it simply a mystical vision of what is intending to happen, or is it both?

Amidst the notion of Arjuna simply being a tool for implementing the Karma facilitated from Brahman, how does this balance with the notion of transcending beyond the gunas and maintaining equanimity beyond pain and pleasure (similarly taught by the Buddha)?  And how does this compare and contrast with the teachings that Moshe provides about Adonai delivering the Israelites exclusively through the Faith, and without the effort or skills or might of the Israelites?  And how does this compare and contrast with similar guidance provided from the Koran?

In further proclaiming the attributes of Brahman, is Arjuna simply shying away from the confrontation on the battlefield?  How is the dissonance reconciled between the command for engaging within battle and pursuing the spiritual life?

What does Arjuna actually solicit when seeing Sri Krishna return to a temporal form;  does Sri Krishna actually have 4 arms, and if so, who else is similarly situated within such circumstances?

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Discussion Questions From Chapters 11 – 12

Is there a certain contradiction between proclaiming the “supreme, limitless existence” of Brahman and then soliciting to actually see this existence (through the limited experience of the senses);  or even within the description of such?  Is it necessary to reference the magnanimous elements of the Universe in order to explain the concept of infinity?  What relevance exists within the notion of the infinity that exists within the minutiae, and the “littlest of these”;  the infinity between ½ and 1/3?  How do the respective teachings of Jesus, Moshe, Muhammad (PBUH), and the Buddha compare with this?  What is the nature of the connexion between each of the respective teachings of the “transtemporal” (that which exists beyond the senses) and the celestial, with the respective visions and temporal experiences that each of these Prophets maintains and communicates (particularly as a means of establishing a respective doctrine)?  Does witnessing a miracle lessen a person’s Faith (or awe) within a miracle?

What dynamic of communication, storytelling, and the imparting of esoteric, spiritual wisdom is established through the narrative quality of the Bhagavad Gita (as the Bhagavad Gita is directly communicated from the respective voices of Sri Krishna, Arjuna, Sanjaya, and Dhritarastra?

Amidst the description  of the vision that Arjuna experiences, what is the tangible/esoteric nature of the distinction and the confluence between Sri Krishna and Brahman?  Is Sri Krishna a male, and if so, in what additional manners is Sri Krishna distinct from Brahman?  How does this understanding compare with the experience of angels (including Gabriel) and the Divine, by Muhammad (PBUH), Israel, Jesus, the Buddha, Avraham, and additionally?

What is the nature of Arjuna’s state of consciousness whilst having this dialogue with Brahman, and whilst experiencing this vision of Brahman?

Is it appropriate to even describe Brahman as having a “self” or within any personifying manner?  Is any language sufficient  in describing or referencing Brahman?  If otherwise, how is Brahman appropriately understood, experienced, invoked, and communicated by different beings within this temporal Realm?

The description of Brahma seated upon a lotus also provides images of additional mythical characters such as fairies and additionally;  what is the nature and relevance of ancient, traditional folklore that maintains less adherence within contemporary beliefs?  What Truth of nature and metaphysics may exist within such folklore, and what is the nature of the dissonance that tends to establish summary discounting of such folklore?  What does it actually mean for Brahma to sit upon a lotus?  What are additional examples of similar folklore, and what is the meaning and significance within each of these?

How does Arjuna’s fearful vision compare with the experience of Israel at Mount Sinai, and additionally within the Torah;  with Jesus’s communications, and Muhammad’s (PBUH) experiences, and with the Buddha’s interactions, as well?

Amidst the description of Arjuna’s vision being “united with Brahman,” what relevance exists within the notion of Arjuna’s experience being a vision of the Universe “through” Brahman, rather than a vision “of” Brahman?  And amidst this, what is the nature (and “integrity”) of Arjuna’s “ordinary vision” after experiencing this;  and the nature of Arjuna’s being (particularly whilst simply remembering or thinking about the vision and experience)?

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Digha Nikaya

Jana Vasabha Suttanta

“Thus have I heard.

“The Exalted One was once staying in Nadika, at the Brick House.  Now at that time the Exalted One was wont to make declarations as to the rebirths of such followers of the doctrine as had passed away in death among the tribes round about on every side—among the Kasis and Kosalans, the Vajjians and Mallas, the Chetis and Vamsas, the Kurus and Panchalas, the Macchas and Surasenas—saying:  ‘Such an one has been reborn there, and such an one there.  From Nadika upwards of fifty adherents, who passed away in death after having completely destroyed the Five Bonds that bind people to this world, have become inheritors of the highest heavens, there to pass utterly away, thence never to return.”  (v1).

“Now the adherents at Nadika, when they heard these revelations, were pleased, gladdened and filled with joy and happiness at these solutions by the Exalted One of the problems that had been put to him.”  (v2).

“Now the venerable Ananda heard of these declarations made by the Exalted One, and of the satisfaction felt by the adherents at Nadika.

“And this idea occurred to him:-- ‘But there were also adherents in Magadha, many of them, and of long religious experience, who have passed away in death.  For they too had entire faith in the Buddha the Law and the Order, they had fulfilled the moral precepts.  And yet concerning tem, since they passed away in death, nothing has been declared by the Exalted One.  It were surely a (beneficial) thing to evoke a response as to them;  for much folk would believe, and would hereafter enter into bliss.”  (v4).

Ananda asks the Buddha about the destination of additional adherents.

“Then the Exalted One, not long after the venerable Ananda had gone away, robed himself in the morning and, taking a bowl and cloak, went forth for alms to Nadika.  And when he had walked through Nadika for alms, after his meal, when he had come back again from his round for alms and bathed his feet, he entered the Brick House and sat down on a seat made ready, thinking over and cogitating upon and concentrating his whole mind on the Magadhese adherents, saying to himself:  ‘I will find out their future, their fate after this life, wither these (benevolent) men are bound, and what their destiny is.’”  (v7).

The Buddha tells Ananda what he discovers about the destiny of the additional adherents.

“ ‘Thereupon an invisible spirit made himself heard, saying:-- ‘I am Jana vasabha, O Exalted One;  I am Jana vasabha, O Welcome One!’  Now do you allow, Ananda, that you have every heard of any one bearing such a name as Jana vasabha?’

“I confess, (leader), that I have never heard of one bearing such a name as Jana vasabha.  Moreover, (leader), on hearing such a name as Jana vasabha, I am thrilled with excitement, and I fancy it can be no ordinary spirit who bears such a name as Jana vasabha.’

“ ‘After those words had been spoke, Ananda, the spirit himself appeared before me, a splendid presence.  And he made a second utterance:-- ‘I am Bimbisara, O Exalted One!  I am Bimbisara, O Welcome One!  ‘Tis now the seventh time, (leader), that I am reborn into the communion of the great King Vessavana.  Deceased as a human king, I am in heaven become a non-human king.”  (v9-10).

Jana Vasabha explains to the Buddha the destinies of additional adherents;  explaining circumstances within a celestial realm with celestial beings.

“In the first place, Sirs, take a brother who is living in indulgence in the pleasures of sense, in association with bad conditions.  He on a certain occasion hears the Aryan Truth, studies it and acquires both the main and the subsidiary doctrines.  Having come to this hearing, studying and acquisition, he takes to a life detached from the pleasures of sense, not associated with bad conditions.  Under these circumstances he experiences ease and more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so dos for him, under those circumstances, first ease arise, and, then more than ease, happiness.  This, Sirs, is the First Avenue for arriving at Bliss manifested by the Exalted One…Buddha Supreme.

“In the next place, Sirs, take a brother in whom the grosser conditions precedent to action, speech and thought are not entirely calmed down.  He on a certain occasion hears the Aryan Truth preached, studies it and acquires both the main and subsidiary doctrines.  Having arrived at this hearing, studying and acquisition, the grosser conditions precedent to action, speech, and thought in him become entirely calmed down.  And from this ease is experienced, and then more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise and then more than ease, happiness.  This, Sirs, is the Second Avenue for arriving at Bliss manifested by the Exalted One…Buddha Supreme.

“In the third place, Sirs, take the case of a brother who dos not (Really) know that ‘This is (benevolent),’ ‘This is bad,’ ‘This is wrong, ‘This is not wrong.’ ‘This is to be followed,’ ‘This is to be avoided,’ ‘This is base,’ ‘This is excellent,’ ‘This is of mixed dark and bright quality.’  He on a certain occasion hears the Aryan Truth, studies it and acquires the main and subsidiary doctrines.  Having arrived at this hearing, study and acquisition, he now (Really) knows that, ‘This is (benevolent),’ he (Really) knows that ‘This is bad,’ ‘This is wrong,’ ‘This is not wrong,’ ‘This is to be followed,’ ‘This is to be avoided,’ ‘This is base,’ ‘This is excellent,’ ‘This is of mixed dark and bright quality.’  For him thus knowing, thus seeing, ignorance is put away, wisdom has arisen.  From this extinction of ignorance, from the arising of wisdom, a sense of ease arises and, then more than ease, happiness.  Just as a feeling of complacency may develop into gladness, so dos for him, under these circumstances, first ease arise, and then more than ease, happiness.  This, Sirs, is now the Third Avenue for arriving at Bliss manifested by the Exalted One who knows, who sees, Arahant, Buddha Supreme.

“These, Sirs, are the Three Avenues for arriving at Bliss manifested by the Exalted One, who knows and sees, the Arahant, Buddha Supreme.”  (v23-25).

Brahma Sanamkumara describes the Buddha’s “4 Inceptions.”

Brahma Sanamkumara describes the Buddha’s “7 Requisites of Intellectual Concentration”:  right views, right intention, right speech, right action, right livelihood, right effort, and right mindfulness.

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Within this Sutta, does Ananda actually communicate to the Buddha an oversight of the Buddha?  If so, what are the implications of such an occurrence?

How do the descriptions of the celestial realms and the descriptions of the destinies of adherents who previously pass from life, all within the Jana Vasabha Sutta, exist within the context of Buddhist doctrine;  what implications do these descriptions have within the Dharma?

How do the “3 Avenues,” communicated from Brahma Sanamkumara, compare with the 4 Jhanas that are additionally taught by the Buddha?

How are the distinctions between that which is “excellent,” and that which is “of mixed dark and bright quality,” to be appropriately understood? 

What is the nature of the intersection between Brahma Sanamkumara’s “7 Requisites of Intellectual Concentration,” and the Buddha’s “Noble 8-Fold Path”?  What is the purpose of the absence of the “8^th Fold” of “Right Thought” from the “7”?

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Gospels

Chapters 13 – 14

Jesus responds to Pilate’s killing of the Galileans.

Jesus tells the parable of planting manure around the fig tree.

Jesus heals a woman during Shabbat and rebukes the leaders of the Synagogue for challenging him.

Jesus tells parables of the Sovereignty of God:  like a mustard seed;  like leaven.

“He said therefore, ‘What is the (Sovereignty) of God like?  And to what shall I compare it?  It is like a grain of mustard seed which a man took and sowed in his garden;  and it grew and became a tree, and the birds of the air made nests in its branches.”  (v18-19).

“And again he said, ‘To what shall I compare the (Sovereignty) of God?  It is like leaven which a woman took and hid in three measures of flour, till it was all leavened.”  (v21-22).

“Strive to enter by the narrow door;  for many, I tell you, will seek to enter and will not be able.”  (v24).

“O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you!  How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!  Behold, your house is forsaken.  And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”  (v34-35).

“And behold, there was a man before him who had dropsy.  And Jesus spoke to the lawyers and Pharisees, saying ‘Is it lawful to heal on the sabbath, or not?’  But they were silent.  Then he took him and healed him, and let him go.  And he said to them, ‘Which of you, having a son or an ox that has fallen into a well, will not immediately pull him out on a Sabbath day?’  And they could not reply to this.”  (v2-6).

“When you are invited by any one to a marriage feats, do not sit down in a place of honor, lest a more eminent man than you be invited by him;  and he who invited you both will come and say to you, ‘Give place to this man,’ and then you will begin with shame to take the lowest place.  But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’;  then you will be honored in the presence of all who sit at table with you.  For every one who exalts himself will be humbled, and he who humbles himself will be exalted.”  (v7-11).

“He said also to the man who had invited him, ‘When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid.  But when you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you.  You will be repaid at the resurrection of the just.’”  (v12-14).

Jesus tells the parable of the man inviting guests to his banquet.

“If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.”  (v26).

“Whoever does not bear his own cross and come after me, cannot be my disciple.”  (v27).

“Salt is good;  but if salt has lost its taste, how shall its saltness be restored?  It is fit neither for the land nor for the dunghill;  men throw it away.  He who has ears to hear, let him hear.”  (v34-35).

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Gospels

Luke 13 – 14      

“There were some present at that very time who told him of the Galileans whose blood Pilate had mingled with their sacrifices.  And he answered them, ‘Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered thus?  I tell you, No;  but unless you repent you will all likewise perish.’”  (v1-3).

Jesus tells the parable of the fig tree that abstains from producing fruit, the owner who considers to cut it down, and the steward who advocates putting manure around it.

Jesus heals a woman during Shabbat.

Jesus describes entering through the narrow door to Heaven.

Jesus heals a man with dropsy during Shabbat.

Jesus teaches to sit within the lowest seat of honour during a celebration.

“If any one comes to me and odes not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.  Whoever does not bear his own cross and come after me, cannot be my disciple.”  (v26-27).

Jesus eats with tax collectors and sinners, and is criticised.

“What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it?  And when he has found it, he lays it on his shoulders, rejoicing.”  (v4-5).

Jesus tells the parable of the prodigal son, the industrious son, and the understanding far (father).

“And he said to him, ‘Son, you are always with me, and all that is mine is yours.  It was fitting to make merry and be glad, for this your brother was dead, and is alive;  he was lost, and is found.’”  (v31-32).

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Discussion Questions From Chapters 13 – 16

What is the background story regarding the Galileans whom Pilate kills?

Is the telling of forsaken souls a self-fulfilling prophesy?  Does there similarly exist fallacy within the approach of proclaiming the liberation of everyone?  Is there a fundamental contradiction between loyalty and equanimity of compassion?  What are some of the prominent, tangible susceptibilities within the binary of righteous and unrighteous (such as social economic segregation and oppression, waging of righteous wars, preclusion of education and marriage, and additionally);  and the susceptibilities within the proclamation of a “Universal” Heaven (such as diffuseness of social relationships, diffuseness of economic productivity and systems of exchange, making immediate discernments and judgments upon disputes between individuals, and additionally)?  What susceptibilities exist within the other end of the spectrum from Universal compassion:  complete cynicism and nihilism (such as hypocrisy within admonishment of convention whilst relying upon such systems;  absence of responsibilities towards others and solutions for social challenges, and additionally)?

Without the incidents of healing, and without the teachings of extreme compassion that Jesus provides, how compelling is Jesus’s condemnation of the leaders of Israel?  What is the nature of confluence and distinction between these two messages?

In one lesson regarding Shabbat, Jesus refers to an ox or child falling into a well;  however, Rabbis may argue that the healing that Jesus performs is other than an emergency, such as the circumstances regarding the well (which may be permissible);  how is the Christian doctrine regarding Shabbat formulated, considering the traditional observance of Sunday Worship?

Within the proficient humility within Jesus’s parable regarding the “low seat” at the marriage feast, there is the consideration of how taking the low seat in order to be honored seems to still delve into the susceptibility of seeking honor;  is there benefit in assuming the “low seat” and remaining resolute within the low seat?  How does this compare with the teaching from the Bhagavad Gita regarding the selflessness and selfishness within an action (and the characteristics of sattva and rajas)?  How does Jesus’s teaching regarding “inviting the poor” compare with this, as well?

Within the poignancy of the parable of the prodigal son, what are the implications regarding the distinction between the brothers, presumably within the context of an individual entering Heaven?

Amidst the benefits within the parable of the thriftful steward seems, emphasising one’s propensity for negotiation, how can this be applied within the diverse forms of disagreements that people seem to have towards each other?  How can we offer discounting of each other’s “debts” towards each other?  And what is meant by the notion, “unrighteous mammon.”

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Discussion Questions From Chapters 13 – 16

How might the “narrow door” be translated into contemporary, temporal, “everyday” behaviour?  What distinguishes a “narrow door” liver from a “wide door” liver?  How do the respective “narrow doors” within additional religious traditions compare to that taught by Jesus?  Is there purpose amidst the discrepancies:  are there any lessons that a “narrow door” can share with another “narrow door” from another tradition?   How does such “narrowness” both hinder and contribute to such sharing?

When Jesus teaches to assume the lower position of honour so as to abstain from being subsequently insulted and diminished, and to instead be raised in honour and complemented, does this, in some manner, appeal to the “baser” tendencies of individuals to gain favour (honour) in the 1^st place?  How might this doctrine look amidst everyone vying for the “lowest” seat?

Also, does giving to those who are “unable” to give in return connote an instruction to establish a certain amount of “ethical” leverage and subordination upon material impoverished people?  How does this teaching compare with Jesus’s criticism towards lawyers and religious leaders who bound religious adherents with rules and obligations in an attempt to maintain temporal power and authority?

Jesus tells the parable of the man whose initial invitation to a marriage feast is dishonoured by his friends, and so he invites all people, including all the vagrants within the area.

Within his doctrine and example, Jesus teaches tremendous and radical lessons of compassion and righteousness and love;  yet Jesus also teaches what may be perceived as nihilistic practises regarding his effective renunciation of his biological family (and his instructions for his disciples to similarly withdraw from familial relationships), his description of ultimate friendship being martyrdom, as well as his effective teachings and examples of celibacy, asceticism, and chastising authority;  does such radical compassion require a countering balance of nihilism, or is such radical compassion possible without such nihilism?  If radical compassion is possible without nihilism, how might this be practised?  What are some temporal examples of such practises?  How can humanity effective, readily, and constantly perceive the experience of life (including temporal pursuits and material sustenance) beyond a “0 sum gain”?

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Koran

Sura 34:  Al Saba (The Saba)

Sura 35:  Al Fatir (The Originator)

“Praise be to Allah!  Whose is whatsoever is in the heavens and whatsoever is in the earth, and to (Allah) be praise in the Hereafter!  And (Allah) is the Wise, the Aware.

“(Allah) knows that which goes down into the earth and that which comes out of it, and that which come down from heaven and that which foes up to it.  And (Allah) is the Merciful, the Forgiving.”  (v1-2).

“That (Allah) may reward those who believe and do (benevolence).  For them is forgiveness and an honourable sustenance.”  (v4).

“Has he forged a lie against Allah or is there madness in him?  Nay, those who believe not in the Hereafter are in torment and in far error.”  (v8).

Stories of David and Solomon are provided.

“But they said:  Our Lord, make longer stages between our journeys.  And they wronged themselves;  so We made them stories and scattered them a total scattering. Surely there are signs in this for every patient, grateful one.”  (v19).

“Say:  You will not be asked of what we are guilty, nor shall we be asked of what you do.

“Say:  Our Lord will gather us together, then (Allah) will judge between us with (Truth).  And (Allah) is the Best Judge, the Knower.”  (v25-26).

“And We have not sent thee but as a bearer of (benevolent) news and as a warner to all mankind, but most men know not.”  (v28).

Disbelievers, weak and strong, argue against each other amidst the experience of judgment.

“And We never sent a warner to a town but those who led easy lives in it said:  We are disbelievers in that with which you are sent.

“And they say:  We have more wealth and children, and we cannot be punished.

“Say:  Surely my Lord amplifies and straitens provision for whom (Allah) pleases, but most men know not.”  (v34-36).

“And it is not your wealth, nor your children, that bring you near to Us in rank;  but whoever believes and does (benevolence), for such is a double reward for what they do, and they are secure in the highest places.”  (v37).

“Say:  Surely my Lord amplifies provision for whom (Allah) pleases of (Allah’s) servants and straitens it for him.  And whatsoever you spend, (Allah) increases it in reward, and (Allah) is the Best of Providers.”  (v39).

“And when Our clear messages are recited to them, they say:  This is naught but a man who desires to turn you away from that which your fathers worshipped.  And they say:  This is naught but a forged lie!  And those who disbelieve say of the Truth when it comes to them:  This is only clear enchantment!”  (v43).

“Say:  I exhort you only to one thing, that you rise up for Allah’s sake by twos and singly;  then ponder!  There is no madness in your companion.  He is only a warner to you before a severe chastisement.”  (v46).

“Say:  Whatever reward I ask of you, that is only for yourselves.  My reward is only with Allah, and (Allah) is a Witness over all things.”  (v47).”

“Say:  Surely my Lord casts the Truth, the great Knower of the unseen.

“Say:  The Truth has come, and falsehood neither originates, nor reproduces.

“Say:  If I err, I err only to my own loss;  and if I go aright, it is because of what my Lord reveals to me.  Surely (Allah) is Hearing, Nigh.”  (v48-50).

“Praise be to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying of wings, two, and three, and four.  (Allah) increases in creation what (Allah) pleases.  Surely Allah is Possessor of power over all things.

“Whatever Allah grants to men of (Allah’s) mercy, there is none to withhold it, and what (Allah) withholds, none can grant thereafter.  And (Allah) is the Mighty, the Wise.”  (v1-2).

“O men, call to mind the favour of Allah to you.  Is there any Creator besides Allah who provides for you from the heaven and the earth?  There is no (Deity) but (Allah).  How are you then turned away?

“And if they reject thee—(Truly) messengers before thee were rejected.  And to (Allah) are all affairs returned.

“O men, surely the promise of Allah is (True), so let not the life of this world deceive you.  And let not the arch-deceiver deceive you about Allah.

“Surely the devil is your enemy, so take him for an enemy.  He only invites his party to be companions of the burning Fire.

“Those who disbelieve, for them is a severe chastisement.  And those who believe and do (benevolence), for them is forgiveness and a great reward.”  (v3-7).

“Is he whose evil deed is made fair-seeming to him so that he considers it (benevolent)?—Now surely Allah leaves in error whom (Allah) pleases and guides aright whom (Allah) pleases, so let not thy soul waste in grief for them.  Surely Allah is Knower of what they do.”  (v8).

“And Allah is (Allah) (Who) sends the winds, so they raise a cloud, then We drive it on to a dead land, and therewith give life to the earth after its death.  Even so is the quickening.”  (v9).

“And Allah created you from dust, then from the life-germ, then (Allah) made you pairs.  And no female bears, nor brings forth, except with (Allah’s) knowledge.  And no one living long is granted long life, nor is aught diminished of one’s life, but it is all in a book.  Surely this is easy to Allah.”  (v11).

“And the two seas are not alike:  the one sweet, very sweet, pleasant to drink;  and the other salt, bitter.  Yet from both you eat fresh flesh and bring forth ornaments which you wear.  And thou seest the ships cleave through it, that you may seek of (Allah’s) bounty and that you may give thanks.

“(Allah) causes the night to enter in upon the day, and causes the day to enter in upon the night, and (Allah) has made subservient the sun and the moon, each one moves to an appointed time.  This is Allah, your Lord;  (Allah’s) is the (Soevereignty).  And those whom you call upon besides (Allah) own not a straw.”  (v12-13)

“And no burdened soul can bear another’s burden.  And if one is weighed down by a burden calls another to carry his load, naught of it will be carried, even though he be near of kin.  Thou warnest only those who fear their Lord in secret and keep up prayer.  And whoever purifies himself, purifies himself only for his own (benefit).  And to Allah is the eventual coming.”  (v18).

“And the blind and the seeing are not alike,

“Nor the darkness and the light,

“Nor the shade and the heat.

“Neither are the living and the dead alike.  Surely Allah makes whom (Allah) pleases hear, and thou canst not make those hear who are in the graves.”  (v19-22).

“Thou are naught but a warner.

“Surely We have sent thee with the Truth as a bearer of (benevolent) news and a warner.  And there is not a people but a warner has gone among them.”  (v23-24).

“And of men and beasts and cattle there are various colours likewise.  Those of (Allah’s) servants only who are possessed of knowledge fear Allah.  Surely Allah is Mighty, Forgiving.”  (v28).

“Surely those who recite the Book of Allah and keep up prayer and spend out of what We have given them, secretly and openly, hope for a gain which perishes not—

“That (Allah) may pay them back fully their rewards and give them more out of (Allah’s) grace.  Surely (Allah) is Forgiving, Multiplier of reward.”  (v29-30).

“And that which We have revealed to thee of the Book, that is the (Truth), verifying that which is before it.  Surely Allah is Aware, Seer of (Allah’s) servants.”  (v31).

“Then We have given the Book as inheritance to those whom We have chosen from among Our servants:  so of them is he who wrongs himself, and of them is he who takes a middle course, and of them is he who is foremost in deeds of (benevolence) by Allah’s permission.  That is the great grace.”  (v32).

“And they say:  Praise be to Allah, Who has removed grief from us!  Surely our Lord is Forgiving, Multiplier of reward,”  (v34).

“And were Allah to punish men for what they earn, (Allah) would not leave on the back of it any creature, but (Allah) respites them till an appointed term;  so when their doom comes, then surely Allah is ever Seer of (Allah’s) servants.”  (v45).

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If an individual is doing benevolence, what need does an individual have for forgiveness?  Amidst the consideration of the imperfection of each individual, can the sentence regarding “doing benevolence” effectively mean, “doing a predominant amount of benevolence,” wherein any “malevolence” that such a person commits is forgiven?  Amidst the consideration of this actuality, how is this “balance of predominance” between benevolence and malevolence measured;  and is there anyone, aside from Allah, able to measure such a balance?  If otherwise, and amidst an absence of any such an individual being able to measure such a balance, how are believers supposed to respond to specific acts of malevolence, amidst the consideration of the balance of an individual’s concurring benevolent acts?

How does the teaching within Verse 19 compare with the narrative of the Tower of Babel?

It seems as though the teaching within Verse 25 affirms the doctrine of each individual reaping the consequences of each individual’s own actions, which is similarly communicated within the Torah, the Gospels, as well as within the doctrine of Karma, respectively within Hinduism and Buddhism;  however, within the Torah of Judaism, there is also the teaching of a “community sin,” that is committed by the whole of a community;  how does this notion of the “community sin” exist within the contemporary context of our entire “international community” of humanity?  Is it possible that the aggregate of humanity is collectively charged with the actions that the aggregate of humanity commits?  Might such phenomena as thirst, hunger, poverty, and violence be considered as an indictment against the aggregate of humanity?  Amidst such a notion of a “community sin,” by what standard does such a transgression become identified;  which “sub-community’s” standard is utilised to determine the ethical behaviour of the aggregate of our entire international community?  Is it possible that the aggregate of our entire international community is simultaneously judged by the aggregate of all our respective sub-community standards?  And if so, might this be one of the difficulties that we experience in being reconciled with each other:  being judged by another person’s standard?

From Verse 34 and continuing, what lessons are appropriately gleaned regarding socioeconomic balance?  How does this compare with Jesus’s teaching regarding the rich man and the “camel through the eye of the needle,”?  How does this compare with the Yuval (Jubilee) from the Torah, as well as with the teachings of equanimity and the “beggar’s bowl” respectively within Hinduism and Buddhism?

How does the Islamic belief of Al Yom Qayimah (the Day of Judgment), and the similarly, respectively maintained beliefs within Judaism and Christianity, compare with the Buddhist principle of “Becoming,” of one’s thoughts leading to one’s actions and effectively determining one’s circumstances (perhaps the Western translation being:  “self-fulfilling prophesy”)?  Does the belief within the Day of Judgment necessitate that a believer also concentrate upon the malevolent aspect of the Day of Judgment, either the potential negative consequences for one’s own transgressions (thoughts, speech, and actions), or perhaps also, the responsibility for  admonishing the transgressions of others?  And if so, what implications does this have regarding the precept of “Becoming” (“self-fulfilling prophesy”);  is a believer destined to continually experience, at least within this temporal life, at least the threat of the Day of Judgment?  And if so, what implications does this have regarding the “world perspective” of such a believer:  is there a vigilance in evidencing such malevolence within one’s self and/or others;  is there a higher propensity for perceiving such malevolence?  And is there increased suspicion (and/or attribution of excessive, unRealistic optimism) towards beliefs that abstain from perceiving such malevolence?

How does the imposition of taxation for the orphans, widows, and the poor coincide with the teaching of the warners refusing any reward from the recipients of the message?

Amidst the teaching of Allah guiding aright, and guiding astray, whomsoever Allah pleases, what is the propensity for an individual to act from a point of “free will”?  Does this mean that any transgression that an individual commits is actually an act committed by, and through, the Will of Allah?  Amidst this, what is an appropriate manner in which an believer is to perceive the entirety of the Universe and all the additional individuals and phenomena throughout the Universe, understanding that all is specifically created by Allah?  How might this facilitate reconciliation within a believer’s own self, as well as with the aggregate of the Universe?

How does the teaching regarding the prohibition of “a burdened soul bearing another’s burden,” compare and contrast with the teaching of the Torah regarding helping an enemy’s ox with an overloaded burden?  How does this also compare and contrast with Jesus’s assumption of the sins of his followers as well as Jesus’s contrasting teaching regarding each person carrying each person’s own cross?  How does this compare with the teachings of compassion, empathy, sympathy, and equanimity respectively taught within Hinduism and Buddhism?  What is the actual, temporal nature of such a burden of a soul?  How does such a phenomenon exist in confluence with the Islamic responsibility of Zakat, and providing charity and benevolence towards others, particularly the impoverished, the orphan, and the widow?  Are the burdens experienced by such individuals actually “burdens of the soul;”  and what is the nature of the appropriate benevolence that exists when alleviating the suffering experienced by such individuals?

What are the implications of the distinctions described within Verse 32?

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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.