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 3 Lech Lecha; 119.4.27;67;2O11
Torah
Beresheit 12:1 – 17:27
“The LORD said to (Avram), ‘Go forth from your native land and from your
father’s house to the land that I will show you.
“I will make you a great nation,
“And I will bless you;
“I will make your name great,
“And you shall be a blessing.
“I will bless those who bless you
“And curse him that curses you;
“And all the families of the (Earth)
“Shall bless themselves by you.” (12:1 – 3)
“(Avram) went forth as the LORD had commanded him and Lot went with
him. (Avram) was seventy-five years old when he left Haran. (Avram)
took his wife Sarai and his brother’s son Lot, and all the wealth that thy had
amassed, and the persons that they had acquired in Haran; and they set
out for the land of Canaan.” (12:4 – 5).
“The LORD appeared to (Avram) and said, ‘I will assign this land to your
offspring.’ And he built an altar there to the LORD (Who) had appeared to
him. From there he moved on to the hill country east to Bethel and
pitched his tent, with Bethel on the west and Ai on the east; and he
built there an altar to the LORD and invoked the LORD by name. Then
(Avram) journeyed by stages toward the (Negev).” (12:7 – 9).
“There was a famine in the land, and (Avram) went fown to Egypt to
sojourn there, for the famine was severe in the land.” (12:10).
Avram solicits Sarai to claim to be his sister, because of her
beauty; Sarai is taken into Paraoh’s palace, and Avram receives benefits.
“But the LORD afflicted (Paraoh) and his household with mighty plagues
on account of Sarai, the wife of (Avram).” (12:17).
Paraoh returns Sarai and banishes Avram.
Avram travels with riches and invokes name of Adonai at previous altar.
“Lot, who went with (Avram), also had flocks and herds and tents, so
that the land could not support them staying together; for their
possessions were so great that they could not remain together.” (13:5 –
6).
“(Avram) said to Lot, ‘Let there be noe strife between you and me,
between my herdsmen and yours, for we are kinsmen. Is not the whole land
before you? Let us separate: if you go north, I will go
south; and if you go south, I will go north.’” (13:8 – 9).
Lot goes to the plains of Yordan, Eastward.
“I will make your offspring as the dust of the earth, so that if one can
count the dust of the earth, then your offspring too can be counted.”
(13:16).
4 kings wage war on 5 kings; Lot is abducted by 4 kings.
Avram rescues Lot and defeats the 4 kings.
Melchizedek blesses Avram; and Avraham refuses to take any spoils
Adonai further communicates blessing to Avram; and commands Avram
to perform a sacrifice, after Avram doubts.
“And (Adonai) said to (Avram), ‘Know well that your offspring shall be
strangers in a land not theirs, and they shall be enslaved and oppressed four
hundred years; but I will execute judgment on the nation they shall
serve, and in the end they shall go free with great wealth.’” (15:13 –
14)
Sarai gives Avram her slave, Hagar, to bear him a child.
Hagar conceives, and has contempt for Sarai; Sarai complains to
Avram; Avram protests and proclaims absence of power; Sarai abuses
Hagar, and Hagar flees.
An Angel appears to Hagar, and communicates a blessing to Hagar.
“The angel of the LORD said to her further,
“ ‘Behold, you are with child
“ ‘And shall bear a son;
“ ‘You shall call him Ishmael,
“ ‘For the LORD has paid heed to your suffering
“ ‘He shall be a wild ass of a man;
“ ‘His hand against everyone,
“ ‘And everyone’s hand against him;
“ ‘He shall dwell alongside of all his kinsmen.’” (16:11 – 12).
Adonai appears to Avram when he is 99 years old
“I am El Shaddai. Walk in My ways and be blameless. I will
establish My covenant between Me and you, and I will make you exceedingly
numerous.’” (17:1 – 2).
“And you shall no longer be called (Avram), but your name shall be
(Avraham), for I make you the father of a multitude of nations.” (17:5).
The covenant between Avraham and Adonai continues through Avraham’s
descendants.
“You shall circumcise the flesh of your foreskin, and that shall be the
sign of the covenant between Me and you.” (17:11)
“And God said to (Avraham), ‘As for your wife Sarai, you shall not call
her Sarai, but her name shall be Sarah.” (Beresheit 17:15).
Adonai promises to give Sarah a son; Avraham laughs in response
Adonai blesses Ishmael, although Yitzak receives the covenant
Avraham circumcises himself, Ishamel and all the males in his household.
--
Does revelation 1st appear to Avraham’s far (Haran)
because he is the 1st to leave the family’s land? What is
the distinction of Haran’s message and Avraham’s message amidst Avraham’s
dissention from Haran?
Does Avraham recite aloud “Hashem”? Does this mean that it is
OK? Does 1 who does this become subject to the same trials of Avraham?
What is significance, implication regarding specific location of land?
Does Paraoh actually sleep with Sarai amidst an absence of such explicit
denial during the 2nd occasion? And is there any
cause/effect amidst the immediate birth of Yitzak, after the 2nd occasion?
What example is set by Avraham allowing his wife to be with
Paraoh; why is he rewarded rather than punished for such?
What is the nature of Avram’s righteousness in his offer to Lot;
and what is the nature of separation after protecting Lot? How does this
compare with the treatment towards Sarai?
Can Avram’s righteousness with Melchizedek be conducted without previous
riches? How does tradition of the “Saddhu” compare with this; and
what may be the intersection of the 2?
Is blessing to Hagar a sufficient consolation? What is the nature
of the blessing for Ishmael, and what are the implications regarding his
offspring? How does this compare with additional blessings throughout the
Torah (particularly Yitzak, Yaakov, Esau, Yosef, and Yehudah)? How does
this compare with teachings from the Koran? With additional examples from
additional traditions?
How does Avraham’s laughing compare with Sarah’s laughing?
--
Bhagavad Gita
Chapter 3
“O Krishna, you have said that knowledge is greater than action; why then do you ask me to wage this terrible
war?
“Your advice seems inconsistent.
Give me one path to follow to the supreme good.” (v1-2)
“At the beginning of time I declared two paths for the pure heart: jnana yoga, the contemplative path of
spiritual wisdom, and karma yoga, the active path of selfless service.” (v3).
“He who shirks action does not attain freedom; no one can gain perfection by abstaining from
work.
“Indeed, there is no one who rests for even an instant; every creature is driven to action by his own
nature.” (v4-5).
“Those who abstain from action while allowing the mind to dwell on
sensual pleasure cannot be called sincere spiritual aspirants.
“But they excel who control their senses through the mind, using them
for selfless service.” (v6-7).
“Fulfill all your duties; action
is better than inaction. Even to
maintain your body, Arjuna, you are obliged to act.
“Selfish action imprisons the world.
Act selflessly, without any thought of personal profit.” (v8-9).
“At the beginning, mankind and the obligation of selfless service were
created together. ‘Through selfless
service, you will always be fruitful and find fulfillment of your
desires’: this is the promise of the
Creator.”
“Honor and cherish the devas as they honor and cherish you; through this honor and ove you will attain
the supreme good.
“All human desires are fulfilled by the devas, who are pleased by
selfless service. But anyone who enjoys
the things given by the devas without offering selfless acts in return is a
thief.” (v11-12).
“The spiritually minded, who eat in the spirit of service, are freed
from all their sins; but the selfish,
who prepare food for their own satisfaction, eat sin.
“Living creatures are nourished by rain;
rain itself is the water of life, which comes from selfless worship and
service.” (v13-14).
“Every selfless act, Arjuna, is born from Brahman, the eternal, infinite
Godhead. (Brahman) is present in every
act of service.” (v15).
“All life turns on this law, O Arjuna.
Whoever violates it, indulging his senses for his own pleasure and
ignoring the needs of others, has wasted his life.
“But those who realize the Self are always satisfied. Having found the source of joy and
fulfillment, they no longer seek happiness from the external world.
“They have nothing to gain or lose by any action; neither people nor things can affect their
security.” (v16-18).
“Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the
supreme goal of life.
“Do your work with the welfare of others always in mind. It was by such work that Janaka attained
perfection; others, too, have followed
this path.” (v19-20).
“What the outstanding person does, others will try to do. The standards such people create will be
followed by the whole world.
“There is nothing in the three worlds for (Me) to gain, Arjuna, nor is
there anything I do not have; I continue
to act, but I am not driven by any need of (My) own.” (v21-22).
“If I ever refrained from continuous work, everyone would immediately
follow (My) example.
“If I stopped working I would be the cause of cosmic chaos, and finally
of the destruction of this world and these people.” (v23-24).
“The ignorant work for their own profit, Arjuna; the wise work for the welfare of the world,
without thought for themselves.
“By abstaining from work you will confuse the ignorant, who are
engrossed in their actions. Perform all
work carefully, guided by compassion.”
(v25-26).
“All actions are performed by the gunas of prakriti. Deluded by his indification with the ego, a
person thinks, ‘I am the doer.’
“But the illumined man or woman understands the domain of the gunas and
is not attached. Such people know that
the gunas interact with each other; they
do not claim to be the doer.” (v27-28).
“Those who are deluded by the operation of the gunas become attached to
the results of their action. Those who
understand these (actualities) should not unsettle the ignorant.
“Performing all actions for (My) sake, completely absorbed in the Self,
and without expectations, fight!—but stay free from the fever of the ego.” (v29-30).
“Those who live in accordance with these divine laws without
complaining, firmly established in faith, are released from karma.
“Those who violate these laws, criticizing and complaining, are utterly
deluded, and are the cause of their own suffering.” (v31-32).
“Even a wise man acts within the limitations of his own nature. Every creature is subject to prakriti; what is the use of repression?
“The sense have been conditioned by attraction to the pleasant and
aversion to the unpleasant. Do not be
ruled by them; they are obstacles in
your path.” (v33-34).
“It is better to strive in one’s own (Dharma) than to succeed in the
(Dharma) of another. Nothing is ever
lost in following one’s own (Dharma), but competition in another’s (Dharma)
breeds fear and insecurity.” (v35)
“What is the force that binds us to selfish deeds, O Krishna? What power moves us, even against our will,
as if forcing us?” (v36).
“It is selfish desire and anger, arising from the guna of rajas; these are the appetites and evils which
threaten a person in this life.” (v37).
“Just as a fire is covered by smoke and a mirror is obscured by dust,
just as the embryo rests deep within the womb, knowledge is hidden by selfish
desire—
“Hidden, Arjuna, by this unquenchable fire for self-satisfaction, the
inveterate enemy of the wise.” (v38-39).
“Selfish desire is found in the senses, mind, and intellect, misleading
them and burying the understanding in delusion.
“Fight with all your strength, Arjuna!
Controlling your senses, conquer your enemy, the destroyer of knowledge
and (Realization).” (v40-41).
“The senses are higher than the body, the mind higher than the
senses; above the mind is the intellect,
and above the intellect is the Atman.
“Thus knowing that which is supreme, let the Atman rule the ego. Use your mighty arms to slay the fierce enemy
that is selfish desire.” (v42-43).
--
Bhagavad Gita
Chapter 3
“O Krishna, you have said that knowledge is greater
than action; why then do you ask me to
wage this terrible war?
“Your advice seems inconsistent. Give me one path to follow to the supreme
(benevolence).” (v1-2)
“At the beginning of time I declared two paths for
the pure heart: jnana yoga, the
contemplative path of spiritual wisdom, and karma yoga, the active path of
selfless service.” (v3).
“He who shirks action does not attain freedom; no one can gain perfection by abstaining from
work.
“Indeed, there is no one who rests for even an
instant; every creature is driven to
action by his own nature.” (v4-5).
“Those who abstain from action while allowing the
mind to dwell on sensual pleasure cannot be called sincere spiritual aspirants.
“But they excel who control their senses through
the mind, using them for selfish service.
“Fulfill all your duties; action is better than inaction. Even to maintain your body, Arjuna, you are
obliged to act.
“Selfish action imprisons the world. Act selflessly, without thought of personal
profit.” (v6-9)
“The spiritually minded, who eat in the spirit of
service, are freed from all their sins;
but the selfish, who prepare food for their own satisfaction, eat sin.
“Living creatures are nourished by food, and food
is nourished by rain; rain itself is the
water of life, which comes from selfless worship and service.” (v13-14).
“Every selfless act, Arjuna, is born from Brahman,
the eternal, infinite Godhead. (Brahman)
is present in every act of service.”
(v15).
“But those who realize the Self are always
satisfied. Having found the source of
joy and fulfilment, they no longer seek happiness from the external world.
“They have nothing to gain or lose by any
action; neither people nor things can
affect their security.” (v17-18).
“Strive constantly to serve the welfare of the
world; by devotion to selfless work one
attains the supreme goal of life.
“Do your work with the welfare of others always in
mind. It was by such work that Janaka
attained perfection; others, too, have
followed this path.” (v19-20).
“What the outstanding person does, others will try
to do. The standards such people create
will be followed by the whole world.
“The ignorant work for their own profit,
Arjuna; the wise work for the welfare of
the world, without thought for themselves.
By abstaining from work you will confuse the
ignorant, who are engrossed in their actions.
Perform all work carefully, guided by compassion.” (v25-26).
“All actions are performed by the gunas of
prakriti. Deluded by his identification
with the ego, a person thinks, ‘I am the doer.’
“But the illumined man or woman understands the
domain of the gunas and is not attached.
Such people know that the gunas interact with each other; they do not claim to be the doer.” (v27-28).
“Those who are deluded by the operation of the
gunas become attached to the results of their action. Those who understand these (actualities)
should not unsettle the ignorant.”
(v29).
“Performing all actions for (My) sake, completely
absorbed in the Self, and without expectations, fight!—but stay free from the
fever of the ego.
“Those who live in accordance with these (Divine)
laws without complaining, firmly established in faith, are released from karma.
“Those who violate these laws, criticizing and complaining,
are utterly deluded, and are the cause of their own suffering.” (v30-32).
“Selfish desire is found in the senses, mind, and
intellect, misleading them and burying the understanding in delusion.
“Fight with all your strength, Arjuna! Controlling your senses, conquer, your enemy,
the destroyer of knowledge and realization.”
(v40-41).
“The senses are higher than the body, the mind
higher than the senses; above the mind
is the intellect, and above the intellect is the Atman.
“Thus, knowing that which is supreme, let the Atman
rule the ego. Use your mighty arms to
slay the fierce enemy that is selfish desire.”
(Discussion Questions From Chapters 3 – 4)
Does the paradox that Arjuna describes ever become explicitly resolved
within the direct dialogue of the Bhagavad Gita? If otherwise, what may be some implicit
resolutions to this dichotomy between wisdom and righteousness, on one side,
and engaging within violence and causing harm towards others (even for a
“righteous” cause), on the other side?
Does the attainment of full equanimity mean that one can genuinely treat
anyone else in any manner because of a transcendent understanding of
indifference, and the Universality of all phenomena? And if so, what prompts an individual who
maintains such a transcendent understanding of indifference and Universality to
even continue living and to act in any manner whatsoever? How are appropriate balances drawn,
respectively, for each individual, and harmoniously, amidst the aggregate of
life throughout the Universe?
Is it appropriate to perceive devas existing as angels? What is the nature of the devas and the
devas’ interaction with Brahman? And
what is the nature of the devas’ interaction with the senses of an individual,
and with material phenomena throughout the Universe? How does this compare with perceptions of
angels respectively maintained within Judaism, Islam, Christianity, and
Buddhism?
What is the very nature of a “selfless” act; and the manner in which such an act is
derived from Brahman? And what intrinsic
connexion does this nature have with the experience of such a person who
performs such selfless acts attaining Peace within one’s self, without concern
of external phenomena?
Within Verse 22, is Sri Krishna speaking on behalf of Sri Krishna, or on
behalf of Brahman? Is there actually a
difference? And is there actually a
difference when anyone else is speaking and otherwise communicating?
Within Verses 23 – 24, Sri Krishna seems to communicate a concern about
the wellbeing of others, with the consideration of continuing to work in order
to prevent the destruction of others;
whilst this seems to be benevolent, this also seems to indicate a
certain lack of indifference, and an intrinsic need in wanting others to be
well; how are these two characteristics
of indifference and compassion appropriately reconciled, balanced?
How does the notion of abstaining from “unsettling the ignorant,”
described within Verse 29, compare with the Buddha’s teaching regarding the
understanding of a Tathagata whilst abstaining from unduly responding to
critics, complements, and the disagreeable doctrines of others?
Amidst the notion of a person of a lower caste searching to live a
spiritual life, how does that coincide with the teaching, within verse 35, for
an individual to live within “one’s own Dharma”? And how does the implication of the being a
multitude of such a“Dharma” compare with the teaching from the Rig Veda
concerning there only existing one Dharma;
as well as with the notion of the Self of Brahman existing equally
within each creature (and additional characteristics essentially being
inconsequential)? Is the teaching within
Verse 35 simply included to maintain a socioeconomic order of caste distinction,
or is there increasingly esoteric significance, and/or both? Conversely, how does the notion of
“competition within another’s Dharma” compare with the mitzvot, from the Torah,
to abstain from covetousness?
Within verse 38, an embryo is compare to the negative consideration of
selfish desire; is this an intentional
connexion, and if so what are the implications of such a comparison? And how does this compare with the Buddhist
notion of Dependent Origination and Becoming?
How does the command within Verse 41 compare with the command for Arjuna
to abide by his warrior caste duties and wage violent conflict?
From Chapter 4 Verse 4, why does Arjuna have yet to recognise Sri
Krishna? And from Verse 5, what identity
communicates the experience of previous births?
--
(Discussion Questions From Chapters 3 – 4)
Arjuna’s opening question introduces an interesting
consideration: on how many occasions is
the “Highest Authority” referenced within the “second person” tense, and how
many occasions within the “first person” tense, respectively within the
Bhagavad Gita, Torah, Digha Nikaya, Gospels, and Koran?
Do the constructs of “jnana yoga” (contemplative
spirituality) and “karma yoga” (active selfless service) consistently hold
throughout the entirety of the Bhagavad Gita?
Are there any additional, distinct paths that are otherwise described
(and if so, what connexion/distinction do such paths have regarding these 2
paths?
It seems as though many religious traditions teach
the pursuit of esoteric righteousness, yet similarly teach that it is beneficial
(and even preferable to exist within this life); and Sri Krishna describes the necessity of
acting within life ; what are tangible
examples of how this balance is intended to be appropriately maintained within
Hinduism, as well as within additional religious traditions?
Amidst the notion of “selfishness as imprisonment,”
is there any validity within the notion of a demand intrinsically being a
solicitation for increased control (authority;
perhaps amidst an experience of substantial crowding); and a question intrinsically being a
solicitation for decreased control (and authority; perhaps amidst an experience of substantial
isolation)?
How does the teaching regarding rain, within Verse
14, compare with the tradition of “raindancing”?
Within the consideration of the “outstanding
person” setting a positive example, what benevolent example are you personally
establishing that can be followed by anyone respectively from any religious
tradition?
Is there such a phenomenon as a completely
“selfless” act? Is there such a
phenomenon as a completely “selfish” act?
If otherwise, at what level does such an assertion unravel, and is there
similarity within the effective measurement and area of that level? How might this spectrum compare with
additional phenomena previously perceived as “absolute,” perhaps even “Truth”
and “love”?
How does the teaching to abstain from “unsettling”
the ignorant compare with the Koranic teaching for believers to simply
communicate the message as warners?
Is “sleighing the fierce enemy of selfish desire”
meant as a literal command (involving the practise of ahimsa), or is this
simply meant as a figurative command (allowing for physical violence against
others)?
How does Jesus’s drawing in the ground, amidst the
people preparing to stone the adulteress, and how does Aaron’s allowance for
the construction of the golden calf, both respectively compare to the notion of
action within inaction and inaction within action?
How does the existence of Brahman amidst the
sacrificial offering compare with Torah’s teaching regarding life existing
within the blood? How does the Torah’s
teachings regarding the Holiness of the altar, amidst the Mishkan, compare
within this passage of Verse 24? How
does the Buddha’s quintessential offering compare with this, as well?
--
Digha Nikaya
Brahma Gala Sutta
Chapter 3
“There are, brethren, recluses and (Brahmins) who hold the doctrine of
an unconscious existence after death, and who maintain in eight ways that the
soul after death is unconscious. And how do they do so?” (3:1).
Descriptions of soul include: form/less and in/finite.
“Now of these, brethren, the Tathagata knows that these speculations
thus arrived at, thus insisted on, will have such and such a result, such and
such an effect on the future condition of those who trust in them. That
does he know, and he knows also other things far beyond (far better than those
speculations); and having that knowledge he is not puffed up, and thus
untarnished he has, in his own heart, (Realised) the way of escape from the,
has understood, as they (Really) are, the rising up and passing away of
sensations, their sweet taste their danger, how they cannot be relied on, and
not grasping after any of those things men are eager for, he, the Tathagata is
quite set free.
“These, brethren, are those other things, profound, difficult to (Realise),
hard to understand, tranquillising, sweet, not to be grasped by mere logic,
subtle, comprehensible only by the wise, which the Tathagata, having himself
(Realised) and seen face to face, hath set forth; and it is concerning
these that they who would rightly (honour) the Tathagata in accordance with
(Truth), should speak.” (3:4).
Similar doctrine is described for: soul, upon death, having
consciousness; annihilationists; with extension of awareness:
opinion of annihilation after death, annihilation after sensous plane,
annihilation after Divine form, annihilation after infinity of space,
annihilation after infinity of consciousness, annihilation after “absence of
obstruction (“nothingness”), and annihilation after plane beyond ideas.
5 distinctions exist for the doctrine of happiness: indulgence of
5 senses; putting away sensations: 1st Jhana of joy
and ease; suppressing reasoning and investigation: 2nd Jhana
of serenity; transcendence of joy: 3rd Jhana of
equanimity; putting away joy and pain: 4th Jhana of
self-possession.
A summary of the Brahma Gala Sutta is provided, regarding pontificators
of: the future; past; Eternalists; Extentionists;
Eel-Wrigglers; Fortuitous-Originists; existence after death;
soul; Annihilationists; and doctrine of happiness.
“That opinion of theirs is based only on the personal sensations, on the
worry and writhing consequent thereon, of those venerable recluses and
(Brahmins), who know not, neither perceive, and are subject to all kinds of
craving.” (3:44).
“Those opinions of theirs are therefore based upon contact through the
senses.
“That they should experience those sensations without such contact, such
a condition of things could not be.
2 (3:45, 58).
“They. All of them, receive those sensations through continual contact
in the spheres of touch. To them on account of the sensations arises craving,
on account of the craving arises the fuel, that is, the necessary condition,
the food, the basis, of future lives, from the fuel results becoming, from the
tendency to become arises rebirth, and from rebirth comes death, and grief,
lamentation, pain, sorrow, and despair. It is, brethren, when a brother
understands, as they (Really) are, the origin and the end, the attraction, the
danger, and the way of escape from the six (Realms) of contact, that he gets to
know what is above, beyond, them all.” (3:71).
“Ananda, you may remember this exposition as the Net of Advantage, and
as the Net of Truth, and as the Supreme Net, and as the Net of Theories;
remember it even as the Glorious Victory in the day of battle.” (3:74).
--
How does the knowledge of the Tathagata compare with the blessing of
Avraham and equanimity in meditation and yoga taught to Arjuna?
What is the nature of the revelations/proclamations made by
annihilationists? How does the knowledge of the Tathagata compare?
What are respective Theologies of additional traditions regarding the soul?
What is the nature of the 4th Jhana, as it is distinguished
from the 3rd Jhana: is this simply being indifferent to
equanimity?
Is this an appropriate summary of the Jhanas:
1.) Transcending senses;
2.) Transcending intellect;
3.) Transcending pain, pleasure;
4.) Indifference to transcendence?
How can the Buddha experience Truth beyond the personal self (or perhaps
even Self), and how can this be communicated tangibly to additional personal
selves?
Can the opinion of others actually be extracted from the Buddha’s own
opinion? How can pure Truth be communicated/imparted without the
experience/coinciding of Dukkha?
--
Gospels
Matthew 5 – 6
Matthew 5
“Seeing the crowds, he went up on the mountain, and when he sat down his
disciples came to him. And he opened his
mouth and taught them, saying:” (v1-2).
“Blessed are the poor in spirit, for theirs is the (Sovereignty) of
heaven.
“Blessed are those who mourn, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth.
“Blessed are those who hunger and thirst for righteousness, for they
shall be satisfied.
“Blessed are the merciful, for they shall obtain mercy.
“Blessed are the pure in heart, for they shall see God.
“Blessed are the peacemakers, for they shall be called sons of God.
“Blessed are those who are persecuted for righteousness’ sake, for
theirs is the (Sovereignty) of heaven.”
(v3-10).
“Blessed are you when men revile you and persecute you ant utter all
kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great
in heave, for so men persecuted the prophets who were before you.” (v11-12).
“You are the salt of the earth;
but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to
be thrown out and trodden under foot by men.”
(v13).
“You are the light of the world.
A city set on a hill cannot be hid.
Nor do men light a lamp and put it under a bushel, but on a stand, and
it gives light to all in the house. Let
your light so shine before men, that they may see your good works and give
glory to your (God) (Who) is in heaven.”
(v14-16).
“Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to
fulfill them. For (Truly), I say to you,
till heaven and earth pass away, not an iota, not a dot, will pass from the law
until all is accomplished. Whoever then
relaxes one of the least of these commandments and teaches men so, shall be
called least in the (Sovereignty) of heaven;
but he who does them and teaches them shall be called great in the
(Sovereignty) of heave. For I tell you,
unless your righteousness exceeds that of the scribes and Pharisees, you will
never enter the (Sovereignty) of heaven.”
(v17-20).
“You have heard that it was said to the men of old, ‘You shall not kill; and whoever kills shall be liable to
judgment.’ But I say to you that every
one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable
to the council, and whoever says, ‘You fool!
shall be liable to the hell of fire.
So if you are offering your gift at the altar, and there remember that
your brother has something against you, leave your gift there before the altar
and go; first be reconciled to your
brother, and then come and offer your gift.
Make friends quickly with your accuser, while you are going with him to
court, lest your accuser hand you over to the judge, and the judge to the
guard, and you be put in prison;
(Truly), I say to you, you will never get out till you have paid the
last penny.” (v21-26).
“You have heard that it was said, ‘You shall not commit adultery.’ But I
say to you that every one who looks at a woman lustfully has already committed
adultery with her in his heart. If your
right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your member
than that your whole body be thrown into hell.
And it your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your
members than that your whole body go into hell.” (v27-30).
“It was also said, ‘Whoever divorces his wife, let him give her a
certificate of divorce.’ But I say to
you that every one who divorces his wife, except on the ground of unchastity,
makes her an adulteress; and whoever
marries a divorced woman commits adultery.”
(v31-32).
“Again you have heard that it was said to the men of old, ‘You shall not
swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not swear at all, either
by heaven, for it is the throne of God, or by the earth, for it is (God’s)
footstool, or by Jerusalem, for it is the city of the great (God). And do not swear by your head, for you cannot
make one hair white or black. Let what
you say be simply, ‘Yes,’ or ‘No;’
anything more than this comes from evil.” (v33-37).
“You have heard that it was said, ‘An eye for an eye and a tooth for a
tooth.’ But I say to you, Do not resist
one who is evil. But if any one strikes
you on the right cheek, turn to him the other also; and if any one would sue you and take your
coat, let him have your cloak as well;
and if any one forces you to go one mile, go with him two miles. Give to him who begs from you, and do not
refuse him who would borrow from you.”
(v38-42)
“You have heard that it was said, ‘You shall love your neighbor and hate
your enemy.’ But I say to you, Love your
enemies and pray for those who persecute you, so that you may be sons of your
(God) who is in heaven; for (God) makes
(God’s) sun rise on the evil and on the good, and sends rain on the just and on
the unjust. For if you love those who
love you, what reward have you? Do not
even the tax collectors do the same? And
if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your
heavenly God is perfect.” (v43-47).
--
Matthew 5
“Seeing the crowds, he went up on the mountain, and
when he sat down his disciples came to him.
And he opened his mouth and taught them, saying:
“ ‘Blessed are the poor in spirit, for theirs is
the (Sovereignty) of heaven.
“ ‘Blessed are those who mourn, for they shall be
comforted.
“ ‘Blessed are the meek, for they shall inherit the earth.
“ ‘Blessed are those who hunger and thirst for
righteousness, for they shall be satisfied.
“ ‘Blessed are the merciful, for they shall obtain
mercy.
“ ‘Blessed are the pure in heart, for they shall
see God.
“ ‘Blessed are the peacemakers, for they shall be
called sons of God.
“ ‘Blessed are those who are persecuted for
righteousness’ sake, for theirs is the (Sovereignty) of heaven.” (v1-10)
“Blessed are you when men revile you and persecute
you and utter all kind of evil against you falsely on my account. Rejoice and be glad, for your reward is great
in heaven, for so men persecuted the prophets who were before you.” (v11-12).
“You are the light of the world. A city set on a hill cannot be hid. Nor do men light a lamp and put it under a
bushel, but on a stand, and it gives light to all in the house. Let your light so shine before men, that they
may see your (benevolent) works and give glory to your (Deus) who is in
heaven.” (v14-16).
“Think not that I have come to abolish the law and
the prophets; I have come not to abolish
them but to fulfil them.” (v17).
“For I tell you, unless your righteousness exceeds
that of the scribes and Pharisees, you will never enter the (Sovereignty) of
heaven.” (v20).
Jesus teaches forgiveness and abstinence from
adultery.
“You have hear that it was said, ‘An eye for an eye
and a tooth for a tooth.’ But I say to
you, Do not resist one who is evil. But
if any one strikes you on the right cheek, turn to him the other also; and if any one would sue you and take your
coat, let him have your cloak as well;
and if any one forces you to go one mile, go with him two miles. Give to him who begs from you, and do not
refuse him who would borrow from you.”
(v38-42).
“You have heard that it was said, ‘You shall love
your neighbour and hate your enemy.’ But
I say to you, Love your enemies and pray for those who persecute you, so that
you may be sons of your (Deus) who is in heaven; for (Deus) make (Deus’s) sun rise on the evil
and on the (benevolent), and sends rain on the just and on the unjust. For if you love those who love you, what
reward have you? Do not even the tax
collectors do the same? And if you salute only your brethren, what more
are you doing than others? Do not even
the Gentiles do the same? You,
therefore, must be perfect, as your heavenly (Deus) is perfect.” (v43-48).
--
Matthew 6
“Beware of practicing your piety before men in order to be seen by
them; for then you will have no reward
from your (God) who is in heaven.” (v1).
“Thus, when you give alms, sound no trumpet before you, as the
hypocrites do in the synagogues and in the streets, that they may be praised by
men. Truly, I say to you, they have
received their reward. But when you give
alms, do not let your left hand know what your right hand is doing, so that
your alms may be in secret; and your
(God) who sees in secret will reward you.”
(v2-4).
“And when you pray, you must not be like the hypocrites; for they love to stand and pray in the
synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their
reward. But when you pray, go into your
room and shut the door and pray to your (God) who is in secret; and your (God) who sees in secret will reward
you.” (v5-6).
“And in praying do not heap up empty phrases as the Gentiles do; for they think they will be heard for their
many words. Do not be like them, for
your (God) knows what you need before you ask (God). Pray then like this:” (v7-9).
“Our (God) who art in heaven,
Hallowed be (Thy) name.
Thy (Sovereignty) come,
Thy will be done,
On earth as it is in heaven.
Give us this day our daily bread;
And forgive us our debts, as we also have forgiven our debtors;
And lead us not into temptation,
But deliver us from evil.”
(v9-13).
“For if you forgive men their trespasses, your heavenly (God) also will
forgive you; but if you do not forgive
men their trespasses, neither will your (God) forgive your trespasses.”
“And when you fast, do not look dismal, like the hypocrites, for they
disfigure their faces that their fasting may be seen by men. Truly, I say to
you, they have received their reward.
But when you fast, anoint your head and wash your face, that your
fasting may not be seen by men but by your (God) who is in secret; and your (God) who sees in secret will reward
you.” (v16-18).
“Do not lay up for yourselves treasures on earth, where moth and rust
consume and where thieves break in and steal, but lay up for yourselves
treasures in heaven, where neither moth nor rust consumes and where thieves do
not break in and steal. For where your
treasure is, there will your heart be also.”
(v19-21).
“The eye is the lamp of the body.
So, if your eye is sound, your whole body will be full of light; but I your eye is not sound, your whole body
will be full of darkness. If then the
light in you is darkness, how great is the darkness!” (v22-23).
“No one can serve two masters;
for either he will hate the one and love the other, or he will be
devoted to the one and despise the other.
You cannot serve God and mammon.”
(v24).
“Therefore I tell you, do not be anxious about your life, what you shall
eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more
than clothing? Look at the birds of the
air: they neither sow nor reap nor
gather into barns, and yet your heavenly (God) feeds them.” (v25-26).
“But seek first (God’s Sovereignty) and (God’s) righteousness, and all
these things shall be yours as well.”
(v33).
“Therefore do not be anxious about tomorrow, for tomorrow will be
anxious for itself. Let the day’s own
trouble be sufficient for the day.”
(v34).
--
Matthew 6
“Beware of practicing your piety before men in
order to be seen by them; for then you
will have no reward from your (Deus) who is in heaven.
“Thus, when you give alms, sound no trumpet before
you, as the hypocrites do in the synagogues and in the streets, that they may
be praised by men. Truly, I say to you,
they have received their reward. But
when you give alms, do not let your left hand know what your right hand is
doing, so that your alms may be in secret;
and your (Deus) who sees in secret will reward you.” (v1-4).
“And when you pray, you must not be like the
hypocrites; for they love to stand and
pray in the synagogues and at the street corners, that they may be seen by
men. Truly, I say to you, they have
received their reward.” (v5).
“But when you pray, go into your room and shut the
door and pray to your (Deus) (Who) is in secret; and your (Deus) who sees in secret will
reward you.” (v6).
“And in praying do not heap up empty phrases as the
Gentiles do; for they think that they
will be heard for their many words. Do
not be like them, for your (Deus) knows what you need before you ask
(Deus). Pray then like this:
“Our (Deus) (Who) art in heaven,
“Hallowed be (Thy) name,
“Thy (Sovereignty) come,
“Thy will be done,
“On earth as it is in heaven.
“Give us this day our daily bread;
“And forgive us our debts,
“As we also have forgiven our debtors;
“And lead us not into temptation,
“But deliver us from evil.” (v7-13).
“For if you forgive men their trespasses, your
heavenly (Deus) also will forgive you;
but if you do not forgive men their trespasses, neither will your (Deus)
forgive your trespasses.” (v14-15).
“And when you fast, do not look dismal, like the
hypocrites, for they disfigure their faces that their fasting may be seen by
men.” (v16).
“Do not lay up for yourselves treasures on earth,
where moth and rust consume and where thieves break in and steal, but lay up
for yourselves treasures in heaven, where neither moth nor rust consumes and
where thieves do not break in and steal.
For where your treasure is, there will your heart be also.” (v19-21).
“The eye is the lamp of the body. So, if your eye is sound, your whole body will
be full of light; but if your eye is not
sound, your whole body will be full of darkness. If then the light in you is darkness, how
great is the darkness!” (v22-23).
“No one can serve two masters; for either he will hate the one and love the
other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.” (v24).
“Therefore I tell you, do not be anxious about your
life, what you shall eat or what you shall drink, nor about your body, what you
shall put on. Is not life more than
food, and the body more than clothing?”
(v25).
Jesus utilises the parable of the lilies of the
field.
“But seek first (Deus’s) (Sovereignty) and (Deus’s)
righteousness, and all these things shall be yours as well.
“Therefore do not be anxious about tomorrow, for
tomorrow will be anxious for itself. Let
the day’s own trouble be sufficient for the day.” (v33-34).
--
Discussion Questions From Chapters 1 – 5
The opening of the New Testament begins with the assertion of the
biological genealogy of Jesus; what is
the intention with this? Is this
provided as a transition from the Hebrew Tanackh (which is also included within
the Christian Bible), and/or is this a “stand-alone” affirmation? What comparisons might be made between this
opening and diplomatic introductions between leaders of nations, as well as
some of the described introductions that the contemporaries (and particularly
the Brahmins) of the Buddha assert when approaching the Buddha and listening to
his discourse; as well as with the
familial lineages that are described within the Book of Beresheit, within the
Torah? How does such an assertion
influence the first-time reader/audience towards listening to the subsequent
narrative and teachings? How does this
compare with the respective openings of the Torah, the Bhagavad Gita, and the
Digha Nikaya?
Amidst the assertion of the biological genealogy of Jesus within the
tradition of Judaism, and as a descendant of David and Avraham, there is also
the proclamation of Jesus as “Christ;”
what are some of the implications and effects of this duality? How might this compare with the Universal
experience amongst men: the eventual
necessity of a young man asserting his own manhood, amidst and distinct from,
that of his far (father) and fars?
Amidst the description of Jesus being a descendant of Yudah, how does
this influence the intrinsic competition for authority amongst the sons of
Israel, particularly Yudah, Levi (and the respective sons of Moshe and Aaron),
and Yosef (and his sons, Ephraim and Manasseh)?
Is there any direct and/or esoteric significance within the fact that
Jesus is also born as the son of Yosef, whose father is also named Yaakov, and
who is the husband of Mary?
What is the significance within the communicated symmetry of the 14
generations (Abraham to David to Babylon to Jesus)? Does this coincide with the traditional
records amongst Israel?
What is the nature of Joseph’s belief when learning of the pregnancy of
his fiancé, Mary, without actually sleeping with her, to perceive of Jesus’s
conception being Divine? Does this
narrative suggest for additional men to maintain similar affirmations of Faith,
amidst such difficult circumstances? And
how does this exist within the extended context of the seemingly unattainable
“Sunna” of Jesus; and how does that
compare with the “Sunna” of Muhammad, as well as with the respective teachings
of Moshe (respectively regarding the attainability of such practises of
righteousness), and the Buddha, and within the Bhagavad Gita?
Do the wise men actually intend to “worship” the baby Jesus, or to
effectively “honour” the baby Jesus? Are
these wise men from the tribes of Israel (worshipping only Adonai), or are
these wise men from additional tribes that may previously conduct idol worship?
How does Herod’s killing of the children born around Jesus compare with
Paraoh’s decree against all Hebrew male babies amidst the birth of Moshe? What significance and meaning exists within
the sacrifice made by these children;
and how does this compare with the sacrifice made by the Buddha’s mor
immediately upon his birth? How does all
this compare with the sacrifice made upon the battlefield described within the
Bhagavad Gita?
How does John the Baptist’s lifestyle compare with that of Jesus, as
well as those respectively of Moshe, Arjuna, the Buddha, and Muhammad, and
additional Prophets?
Why does Jesus solicit baptism from John, and what is meant by
“fulfilling all righteousness”? Is this
baptism necessary as part of a transition from traditional doctrine to the
teachings that Jesus introduces? How
does this compare with the Buddha’s practise of asceticism, and severe
austerity, before sitting at the Bodhi tree, attaining Enlightenment,
experiencing Nirvana, and teaching the Dharma?
How does Jesus’s ascension and temptation compare with Moshe’s
experience with the burning bush and communing with Adonai atop Mount
Sinai; with the Buddha’s sitting at the
Bodhi Tree, attaining Enlightenment, and learning Nirvana; with Arjuna’s conversation with Sri Krishna
amidst the battlefield against the Kurus;
and with Muhammad’s seclusions and conversations with the angel, Jibril?
How does Jesus’s conversation with “the devil” compare with Chavah’s
(Eve’s) conversation with the serpent?
How does the concept of “Knowledge” differ amidst these two narratives,
and how is it synonymous? What are some
distinguishing implications from the distinct responses of Chavah and
Jesus; is such comparison (presuming
“the devil” and the serpent as the constant within these narratives) even
accurate? Which is of increased
significance: the assertion of Mary’s
virginity or the assertion of Jesus’s virginity; which may be perceived as the mightier
miracle?
How does the temptations experienced by Jesus compare with the trial
imposed upon Avraham, as well as with the temptations of Mara towards the
Buddha?
Amidst the awareness of fishers eventually selling fish to be eaten, and
shepherd eventually slaughtering the cattle similarly to be eaten, how might
the metaphors and parables of the “fishers of men,” and the “good shepherd,” be
increasingly appropriately communicated and understood?
Within Chapter 5, Jesus begins his “Sermon on the Mount;” how do the circumstances and the actual
teachings of this “Sermon” compare and contrast with the respective
circumstances and actual teachings of the Buddha sharing the Dharma with the
Sangha; with Moshe providing the mitzvot
from Mount Sinai and the wilderness;
with Muhammad revealing the Koran to the Umma amidst Mecca and
Medina; with Sanjaya narrating the
Bhagavad Gita to Dhritarashtra involving the battlefield between the Kurus and
the Pandavas; and additionall?
How does the teaching regarding, “the merciful receiving mercy,” compare
with the teaching from the Bhagavad Gita regarding, “holding the Self by means
of the Self”?
Within Chapter 5, Verse 20, Jesus tells his disciples to have increased
righteousness than the scribes and the Pharisees, also referencing certain
legitimacy within conventional doctrines;
how does this compare and contrast with the Buddha’s teachings amidst
Brahmins and Kshatriyas; with Moshe’s
interaction with Paraoh; with Muhammad’s
interaction with the conventional leaders of Arabia; and with Sri Krishna’s teachings of obeisance
to varna and spiritual aspiration; and
additionally? What are some additional,
historic and contemporary examples of radicals adhering closer to the Truth of
conventional laws to alleviate the transgressive control of previous
conventional authorities?
Within Jesus’s teaching to leave the altar and first be reconciled with
one’s brother, how might this be applied within a comprehensive economic and
additional manner? How might the
teachings and the disciples of additional Prophets respond to such
practises? What are the distinctions
between, and what are the confluences amidst, “serving God” and being
reconciled with humanity and the Universe?
How do Jesus’s references to hell compare with those within the Koran,
as well as with Moshe’s curse towards the end of Devarim, and with the
respective description of rebirth in lower states both within the Digha Nikaya
and the Bhagavad Gita?
Amidst the basic consideration that some form of lust is required to
naturally facilitate procreation, is Jesus teaching a doctrine of
celibacy? How does this compare with
respective teachings from the Buddha, Moshe, Muhammad, and from the Bhagavad
Gita?
Within the middle portion of the “Sermon on the Mount” (towards the end
of Chapter 5), Jesus includes specific teachings regarding chastity, honest
speech, and ahimsa (abstinence from violence);
how does this compare with the basic 4 principles (ahimsa, Truthfulness,
sexual morality, and socioeconomic balance) found within the mitzvot of the “10
Commandments,” the 5 basic disciplines of the Buddha, and the contemporary Welt
Ethos? Jesus additionally includes
teachings regarding reconciliation and love;
how does this compare with the additional “Commandment” regarding
covetousness, and the additional “discipline” regarding intoxicants, and how do
these teachings compare with respective basic, core teachings within additional
religious traditions?
--
Discussion Questions From Chapters 1 – 5
Is there any significance within the consideration
that Jesus is born to a man whose name is Yosef, whose far (father) is also
named Yaakov, and who also experiences influential dreams, in a similar manner
to Yosef, son of Yaakov, son of Yitzak, son of Avraham?
Why does “fulfilling all righteousness” require
Jesus being baptised by John?
How does Jesus’s teaching, regarding “letting your
light shine” and “benevolent works,” compare with the teaching within the Koran
regarding the competition for “benevolent works” with life?
How does Jesus’s teachings regarding forgiveness
and “turning the other cheek” compare with similar respective teachings within
the Torah and the Koran? How does this
generosity compare with the equanimity communicated within the respective
traditions of Buddhism and Hinduism?
What is the nature of the distinction between the act of forgiveness and
pursuing forgiveness from others; and
how do the respective teachings within Judaism, Hinduism, Buddhism, and Islam
compare with the teachings of Jesus to “leave the altar,” and pursue
reconciliation?
What is the absolute nature of oppression, and how
does the Koranic teachings, regarding the duty to alleviate oppression, compare
with Jesus’s teaching to “turn the other cheek”?
--
Discussion Questions From Chapters 6 – 8
How does the opening of Chapter 6, regarding piety in giving, compare
with the example of the Israelites providing an abundance of materials in the
construction of the Mishkan?
How does Jesus’s teaching regarding modesty in prayers compare with the
Hadith regarding the Muhammad’s (PBUH) teaching on maintaining moderation
within prayer to maintain its sustainability?
What is the intrinsic nature and benefit of a “secret”? Amidst the consideration of Deus knowing all
secrets and Deus also being the ultimate judge
of each individual’s actions, is a secret ultimately and simply just an
illusion? For what sake do people
maintain the pretenses within such secrets?
Amidst all the distinctions and nuances, what are some appropriate
protocols when praying and meditating?
What may be considered some “Universal” (or widely held) characteristics
that exist within prayer and meditation?
What are different manners in which prayer and meditation are utilised
and how can such practises be genuinely and authentically enhanced? When are traditional prayer and meditation
appropriate, and when are extemporaneous prayer and meditation
appropriate? How might the relevance
amidst these 2 approaches be appropriately considered and practised within
additional, ordinary behaviour within life?
How should Jesus’s prayer regarding the forgiveness of debts (sins,
trespasses) be appropriately understood and practised? Does Jesus forgive Jews for any involvement
that Jews have within Jesus’s crucifixion?
How does and should the answer to the previous question influence the
manner in which contemporary Christians forgive Jews for any of such
involvement? Does forgiveness require an
admission of responsibility (and perhaps some contrition) on the part of the
transgressor, or can forgiveness be unilaterally implemented?
What esoteric Truth and relevance exists within the teaching of
reciprocal forgiveness; what is the
nature of the symmetry of being forgiven in the manner that we forgive
others? How might such interaction look
when the predominant number of people within a society become increasingly
aware of, believing in, and intentional with such forgiveness?
Is it possible to progress in life without actually “judging,” and
making discernments? Is what is meant in
Chapter 7 is to abstain from “admonishing”?
When you are able to make any commands upon your fiercest enemy, and
determine any circumstances in which for your fiercest enemy to live, yet you
are also compelled by the same exact commands and circumstances that you
decide, what are the commands and circumstances that you establish?
Amidst the tremendous compassion that Jesus shares and teaches, Jesus
also provides some strong words and admonishment to his contemporary followers
and the authorities; is it necessary to
have such admonishment amidst such compassion?
How does this compare with the narrative of the Buddha and the
traditional practise of compassion within Buddhism? How does the empathy within the parable
compare with the intellectualism of the koan?
And what benefits and challenges may exist amidst such an intersection?
How does Jesus’s “Search and you will find,” compare with the Bhagavad
Gita’s teaching regarding a person’s circumstances being concentrated and
manifested around what a person desires?
Within the episode at the opening of Chapter 8, what is the nature of
Jesus’s “will,” and what is the nature of the leper’s Faith? Is the experience of health simply a
manifestation of the mind, and perhaps some esoteric phenomena that extends beyond
thought (rather than simply a physical or biological phenomenon); and amidst the collective consciousness of
humanity, might an individual’s “thoughts” and experience of health be
influenced through the “thoughts” and experiences of additional individuals
within one’s society and within humanity?
What are some examples and methods of how individuals are able to
manifest such healing for one’s self, to cultivate proficient concentration and
Faith, without an immediate interceder?
After healing the leper, Jesus instructs the leper to continue in the
traditional Jewish manner, “according to the law of Moshe;” in additional circumstances (particularly
towards the beginnings of the respective Gospels according to Matthew, Mark,
and Luke), Jesus provides similar instructions and also specifically tells his
“patients” to praise Deus, rather than to attribute the healing to him; why do those who are healed abstain from
adhering to such instructions, and proceed to tell other people and praise
Jesus? What are Jesus’s intentions
within his initial instructions?
Amidst the narrative of the centurion, what is the nature of Faith and
healing being conferred through “authority”?
And what may be the nature of the “authority” that prompts the centurion
to even approach Jesus, as well as that which facilitates the interaction
between the centurion and Jesus (and perhaps all phenomena for that matter)?
What is the synonymity, as well as the contradiction between the
respective descriptions provided within Verse 20 (regarding Jesus’s
homelessness), and Verse 26 (regarding Jesus’s ability to calm the sea)?
What is the nature of casting demons into swine? How might this “healing” process be perceived
in contemporary circumstances, and otherwise practised within contemporary
circumstances? How are such symptoms
treated in contemporary circumstances, and what are the differences and
similarities between these respective approaches?
--
Discussion Questions From Chapters 6 – 8
How do Jesus’s “secret alms” compare and contrast
with the Koran’s “secret alms”? How do
“secret alms” better reach those in need of such sustenance? Can the experience of poverty be considered
as an “extreme” form of “secret alms”?
And what type of alms are appropriate provided to those who are already
proficiently provided with material riches?
How can this notion of “reciprocal forgiveness” be
evidenced within additional religious traditions? How is such appropriately practised?
Whilst the teaching of “storing treasure in Heaven”
seems to be a rather benevolent teaching encouraging righteousness, does it
also have a tendency of reverting to the “accumulation” and “hoarding”
mentality (within a context of pursuing righteousness); whereby individuals effectively “compete” for
“gaining merit” in a manner that is tangibly measureable as a way of “proving”
who is able to ultimately reach higher when entering into Heaven? How does this compare with the respective
teachings within the Koran similarly regarding “treasures in Paradise,” and
also regarding the prohibitions against being miserly?
Within many religious traditions, darkness and
light are often provided with certain ontological implications, respectively of
malevolence and benevolence; yet how
does this practise account for the actuality wherein that which is increasingly
exposed to light often becomes darker?
Also, within the Koran, amidst these teachings, there is also the
description of night and darkness being provided from a respite from the light
of the day, wherein we are able to find rest, sleep, and dreams; where else, within additional religious
traditions, can the “benevolence of darkness” and the “relief of the shade” be
evidenced?
Amidst the teaching of being judged in the manner
that we judge others, what validity exists within the consideration of all
individuals continuing unto Heaven?
Amidst the notion of serving Deus and mammon, does
the entrenchment of Christianity within convention actually preclude the
emergence of the Messianic Age?
Is the proverbial “fruit tree” a permanent
phenomenon, or does a benevolent tree exist within each individual? Amidst the propensity for forgiveness and
redemption, reconciliation and atonement, does each individual have the
propensity for bearing beneficial fruit?
How does this compare with the teachings of selfishness that are found
within the Bhagavad Gita?
How dos the teaching within Verse 21, regarding
those who profess the Faith of Jesus, compare with the tradition of emphasis of
proclamations of Faith and acceptance of obedience to Jesus, within
Christianity?
--
Koran
Sura 3: Al Imran (The Family of Amran)
“I, Allah, am the best knower,
“Allah, there is no (deity) but (Allah), the Ever-living, the
Self-subsisting, by Whom all subsist.
“(Allah) has revealed to thee the Book with (Truth), verifying that
which is before it, and (Allah) revealed the Torah and the Gospel.
“Aforetime, a guidance for the people, and (Allah) sent the
Discrimination. Those who believe (not) in the message of Allah—for them
is a severe chastisement. And Allah is Mighty, the Lord of retribution.
“Surely nothing in the earth or in the heaven is hidden from Allah.
“(Allah) (It) is Who shapes you in the wombs as (Allah) pleases.
There is no (deity) but (Allah), the Mighty, the Wise.” (3:1 – 6).
“(Allah) (It) is Who has revealed the Book to thee; some of its
verses are decisive—they are the basis of the Book—and others are
allegorical.” (3:7).
“Those who disbelieve, neither their wealth nor their children will
avail them aught against Allah. And they will be fuel for fire.”
(3:10).
Reference is made to past battle with outnumbered forces.
“Fair-seeming to men is made the love of desires, of women and sons and
hoarded treasures of gold and silver and well-bred horses and cattle and
tilth. This is the provision of the life of this world. And
Allah—with (Allah) is the (benevolent) goal of life.” (3:14).
“But if they dispute with thee say: I submit myself entirely to
Allah and so does he who follows me…” (3:20).
“Say: Whether you hide what is in your hearts or manifest it,
Allah knows it. And (Allah) knows whatever is in the heavens and whatever
is in the earth. And Allah is Possessor of power over all things.”
(3:29).
The legacy of Imran is described; Mary is born; Zecharias
has son, John.
The birth of Jesus is proclaimed to Mary.
Jesus proclaims his ministry; and the disciples follow Jesus.
Allah proclaims resurrection to Jesus.
“Whoever then disputes with thee in this matter after the knowledge that
has come to thee, say: Come! Let us call our sons and your sons and
our women and your women and our people and your people, then let us be earnest
in prayer, and invoke the curse of Allah on the liars.” (3:61).
“(Avraham) was not a Jew nor a Christian, but he was an upright
man, Muslim; and he was not one of the polytheists.” (3:67)
Criticisms are described regarding People of the Book.
“(Search) they then (for) other than Allah’s religion? And to
(Allah) submits whoever is in the heavens and the earth, willingly or
unwillingly, and to (Allah) they will be returned.” (3:83).
“Certainly the first house appointed for men is the one at Bakkah,
blessed and a guidance for the nations.
“In it are clear signs: It is the Place of (Avraham); and
whoever enters it is safe; and pilgrimage to the House is a duty which
men owe to Allah—whoever can find a way to it. And whoever disbelieves,
surely Allah is above the need of the worlds.” (3:96 – 97).
Guidance is provided regarding relationships with people who reject
Islam.
“O you who believe, devour not usury, doubling and redoubling, and keep
your duty to Allah, that you may be successful.” (3:130).
“Those who spend in ease as well as in adversity and those who restrain
their anger and pardon men. And Allah loves the doers of (benevolence) to
others.” (3:134).
Muhammad is proclaimed as a messenger.
Reference is made to victory in battle; as well as cowardice
amidst battles.
“And think not of those who are killed in Allah’s way as dead.
Nay, they are alive being provided sustenance from their Lord,
“Rejoicing in what Allah has given them out of (Allah’s) grace, and they
rejoice for the sake of those who, being left behind them, have not yet joined
them, that they have no fear, nor shall they grieve.” (3:169 – 170).
“It is the devil who frightens his friends, but fear them not, and fear
Me, if you are believers.” (3:175).
“You will certainly be tried in your property and your persons.
And you will certainly hear from those who have been given the Book before you
and from the idolaters much abuse. And if you are patient and keep your
duty, surely this is an affair of great resolution.” (3:186).
“Think not that those who exult in what they have done, and love to be
praised for what they have not done—think not them to be safe from the chastisement;
and for them is a painful chastisement.” (3:188).
“Let not control in the land, of those who disbelieve, deceive thee.
“A brief enjoyment! Then their abode is hell. And evil is
the resting place.” (3:196 – 197).
“O you who believe, be steadfast and try to excel in steadfastness and
guard the frontiers. And keep you duty to Allah that you may be
successful.” (3:200).
--
What is the dynamic and the implication of the opening of Sura Al Imran
referencing Allah in the 1st person and then transitioning into
the 3rd person?
What is the significance/applicability of the distinction/priority of
“decisive” teachings and allegorical teachings? How does this compare
with additional Holy Scriptures?
How does the “fair-seeming” teaching of verse 14 compare with the
ascension through the 4 Jhanas?
How does the invitation in verse 61 compare with the Buddha’s discourse
with his contemporary challengers? How does this compare with Avraham’s
negotiation for Machpelah and additional invitations by additional Prophets in
additional traditions? How does this compare with the proclamation:
“I can match my righteousness with that of anyone else in history;
further, I can match the righteousness of anyone in history with that of anyone
else in history.”?
What is the nature of a Muslim, as distinguished from Christians and
Jews, and applied to Avraham after his life?
What is the nature, purpose of the messages and trials that are
practised and/or experienced by believers, rejectors, Angels, and additionally?
How does “guarding frontiers” compare with “guarding the door of the
senses”?
--
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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