Holy Scriptures Study 30. Kedoshim (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....

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Holy Scriptures Study, Week 30  Kedoshim;  118.8.28

Torah

Vayikra 19:1 – 20:27

“Adonai spoke to (Moshe), and told him:  Speak to the Israelite community and say to them:

“You must be holy, because I am Adonai and I am holy.

“Every person must respect his mother and his father.  You must observe the Sabbath as a day of rest.  I am Adonai.  I demand it.

“You must not worship false (deities), and you must not make idols of any kind.  I am Adonai.  I forbid it.”  (v1-4).

“When you reap your grain harvest, leave some of the wheat at the edges of your fields, and do not pick up the loose stalks that have fallen to the ground.

“You must not pick up the fallen bunches of grapes in your vineyards.  And you must not pick up the loose grapes that have fallen to the ground in your vineyards.  Leave it all for the poor and the stranger who lives in your midst.  I am Adonai.  I demand it.”  (v9-10).

“You must not steal.

“You must not cheat.

“You must not lie to one another.

“You must not swear falsely and use My name.  If you do, you will bring shame to My name.  I am Adonai.  I forbid it.”  (v11-12).

“You must pay your worker on time.  You must not withhold the daily wages of your workers until morning.  You must not curse a deaf person.  You must not trip a blind person.  You must fear Adonai.  I am Adonai.  I require it.”  (v13-14).

“You must not interfere with justice.  Do not favour the poor or show favouritism to the rich.  You must judge people fairly.”  (v15).

“You must not spread gossip.

“You must not stand still if your neighbor’s life is in danger.  You must try to help.  I am Adonai.  I demand it.

“You must not be jealous of your neighbor.

“You must warn your neighbour if he does something wrong.  You must not close your eyes to wrongdoing.”  (v16-17).

“You must not hold a grudge against people.

“You must love your neighbors as much as you love yourself.  I am Adonai.  I demand it.”  (v18).

“You must faithfully observe My commandments.  You must not mate your cattle with other species.

“You must not plant your fields with different kinds of seeds.  You must not wear clothing that contains a forbidden mixture of wool and linen.”  (v19).

“If a man sleeps with a slave woman who is engaged to another man, and she has not been given her freedom, she must be tried in court, but neither of them shall be put to death, because she was not free.”  (v20).

“You must not degrade your daughter and make her into a prostitute, because you will make the land immoral, and the land will be filled with evil.”  (v29).

“When a foreigner comes to live in your land, do not insult or discriminate against him.  The foreigner who becomes a citizen must be treated exactly the same as a native-born person.  You must love him just as much as you love yourself.  You must remember that you were once foreigners in Egypt.  I am Adonai.”  (v33-34).

“You must not use dishonest standards when measuring length, weight, or volume.”  (v35).

“You must use an accurate scale, correct weights, and honest dry and liquid measuring cups.  I am Adonai, who took you out of Egypt.  Observe My rules and My commandments.  I am Adonai.  I require it.”  (36-37).

“Adonai spoke to (Moshe), and told him:  Say the following to the Israelites:

“Any person, whether an Israelite or a foreigner, who lives among you and sacrifices his children to the idol Molekh must be executed.”  (v1-2).

The death penalty is prescribed for:  cursing one’s parents;  sexual intercourse with a married woman, the wife of one’s far, or one’s daughter-in law;  homosexuality;  bestiality;   

Banishment, dying childless, and additional punishment is prescribed for marrying a mor and her daughter;  having sexual intercourse with one’s sister, a woman during her menstrual flow, or one’s tante;  and marrying the wife of one’s brother.

“You must not follow the customs of the nations that I am driving out before you, because they are completely immoral and I detest their customs.

“As I have already said to you, ‘Conquer the land that I have promised to give you as an inheritance.  It is a land flowing with milk and honey.’  I, Adonai, have chosen you from among all the other nations.”  (v23-24).

“You shall be holy to Me, for I, Adonai, am holy, and I have chosen you from among the nations to be My own.”  (v26).

--

Within the beginning of this Parshah, there is, essentially, a repetition of many of the mitzvot included within the “10 Commandments,” with the exception of abstinence from killing, and abstinence from committing adultery (with, interestingly, an exception to the capital punishment prescribed for adultery, when such adultery is conducted with a female slave);  is there any significance and/or intentionality with this?

Amidst the mitzvah of treating people equally, both the “rich” and the “poor,” and the previous mitzvah to leave the corners of the field for the poor and the stranger, what “provisions” are we supposed to provide the “rich”?  What deficiency exists specifically within the “rich”?

How is a person actually supposed to love another person as one’s own self?  Are there different degrees of responsibility, and love, that we are supposed to provide to different types of people:  such as a child and an elder?  Do we have an additional responsibility to care for our own selves and tend to our own respective needs, simply as a means of pragmatism;  and if so, how does that affect the manner in which we are supposed to care and tend to others?

The Parshah, “Kedoshim,” includes a substantial number of detailed mitzvot for living ethically;  do these mitzvoth serve as a “core” of Jewish ethics?  What significant mitzvot are excluded from this Parshah, and how does this affect any authoritative concentration within Kedoshim?

What are the details regarding the planting of different kinds of seeds?  What explicit, tacit, and/or perceived implications does this have towards the marriage and procreation of people from different tribes?

Within this Parshah, there are certain “allowances” for having sexual intercourse with a slave woman who is engaged to another man;  yet, general sexual intercourse with an “unbetrothed” slave woman seems completely permissible;  what implications does the effective “permissiveness” of having sexual intercourse with a slave woman have regarding the integrity of the mitzvah to abstain from adultery?  How does this compare with the Koran’s permission of sexual intercourse with those “whom your right hand possesses”?  Whilst murder, stealing, and adultery are explicitly forbidden, there seems to be a certain duality in the allowance for warfare (amidst a “just cause”), usurping the spoils gained through such warfare, and enslaving women and effectively having sexual intercourse with such slave women;  what effectively prevents “righteous” men from falsely condemning others as a premise for warfare, and behaving within increasingly transgressive manners, all predicated upon this premise of “contrived” or “trumped up” unrighteousness?

What does it actually mean to be a “chosen people”?  Understanding “Israel” as meaning, “One who wrestles with God and man and prevails,” might this be applicable to anyone, or anyone who self-identifies as such?  Does such a consideration lend itself to diluting the hereditary lineage of B’nai Israel, or might such an inclination to self-identify as a bar/bat Israel connote that such an individual may actually be derived from a “lost tribe,” and may simply be proclaiming an historically suppressed heredity and descendence from Israel?  And amidst the notion of all individual being created from Adonai, might there be a coinciding manner in which each individual is derived from, and belongs to, a “chosen people,” and that we, as humanity, are simply intended to discern the nature of the “chosenness” of each other?

--

Bhagavad Gita

Chapter 12

“Those who set their hearts on (Me) and worship (Me) with unfailing devotion and (Faith) are more established in yoga.” (v2)

“Yet hazardous and slow is the path to the Unrevealed, difficult for physical man to tread.”  (v5)

“Still your mind in (Me), still your intellect in (Me), and without doubt you will be united with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfillment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all your actions.”  (v8-11)

“Better indeed is knowledge than mechanical practice.  Better than knowledge is meditation.  But better still is surrender of attachment to results, because there follows immediate (Peace).”  (v12)

“That one I love is incapable of ill will, who is friendly and compassionate.  Living beyond the reach of I and mine and of pleasure and pain, patient, contented, self-controlled, firm in Faith, with all his heart and all his mind given to (Me)—with such a one I am in love.”  (v13-14)

“Not agitating the world, or by it agitated, he stands above the sway of elation, competition, and fear:  he is (My) beloved.

“He is detached, pure, efficient, impartial, never anxious, selfless in all his undertakings;  he is (My) devotee, very dear to (Me).

“He is dear to (Me) who runs not after the pleasant or away from the painful, grieves not, lusts not, but lets things come and go as they happen.

“That devotee who looks upon friend and foe with equal regard, who is not buoyed up by praise nor cast down by blame, alike in heat and cold, pleasure and pain, free from selfish attachments,

The same in honor and dishonor, quiet, ever full, in harmony everywhere, firm in (Faith)—such a one is dear to (Me).

“Those who meditate upon this immortal (Dharma) as I have declared it, full of (Faith) and seeking (Me) as life’s supreme goal, are (Truly) (My) devotees, and (My0 love for them is very great.”  (v15-20)

--

Bhagavad Gita

Chapter 12 

“Of those steadfast devotees who love (You) and those who (search for) (You) as the eternal formless Reality, who are the more established in yoga?”  (v1).

“Those who set their hearts on (Me) and worship (Me) with unfailing devotion and faith are more established in yoga.

“As for those who (search for) the transcendental Reality without name, without form, contemplating the Unmanifested, beyond the reach of thought and of feeling,

“with their senses subdued and mind serene and striving for the (benefit) of all beings, they too will verily come unto (Me).

“Yet hazardous and slow is the path to the Unrevealed, difficult for physical man to tread.

“But they for whom I am the supreme goal, who do all work renouncing self for (Me) and meditate on (Me) with single-hearted devotion,

“these I will swiftly rescue from the fragment’s cycle of birth and death, for their consciousness has entered into (Me).”  (v1-7).

“Still your mind in (Me), still your intellect in (Me), and without doubt you will be united with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfilment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all your actions.

“Better indeed is knowledge than mechanical practice.  Better than knowledge is meditation.  But better still is surrender of attachment to results, because there follows immediate peace.

“That one I love who is incapable of ill will, who is friendly and compassionate.  Living beyond the reach of I and mine and of pleasure and pain,

“patient, contented, self-controlled, firm in faith, with all his heart and all his mind given to (Me)—with such a one I am in love.

“Not agitating the world or by it agitated, he stands above the sway of elation, competition, and fear:  he is (My) beloved.”  (v8-15).

--

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?

--

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)?

--

Digha Nikaya

Maha Govinda Suttanta

“Thus have I heard.

“The Exalted One was once staying at Rajagaha on Vulture-peak Hill.  Now when the night was far spent, Five-crest of the Gandharva fairies, beautiful to see, irradiating the whole of Vulture-peak, came into the presence of the Exalted One, and saluted him, and stood on one side.  So standing Five-crest the Gandharva addressed the Exalted One, and said:--

“ ‘The things, (leader), that I have seen, the things I have noted when in the presence of the (deities) in the heaven of the Three-and-Thirty, I would tell to the Exalted One.’

“ ‘Tell thou me, Five-crest,’ said the Exalted One.’”  (v1).

Five-crest describes an assembly of celestial beings;  within this gathering, one celestial being touts the doctrine of the Buddha.

“ ‘This is (benevolent);  that is bad’—well has this been revealed by that Exalted One, well has he revealed that this is wrong, and that is right, that this is to be followed, that to be avoided, that this is base and that noble, that this is of the Light and this of the Dark.  Such a Revelation of the nature of things, a teacher of this kind, of this character we find not, whether we survey the past, or whether we survey the present, save only the Exalted One.”  (v7).

The celestial being, Sakka, pronounces virtues of the Buddha:  the Dharma, ethics, path to Nirvana, friendships, rightful speech, alleviation of doubt.

“Then answered Sakka, ruler of the (deities) to the Three-and-Thirty:-- ‘Nowhere, gentlemen, and at no time is it possible that, in one and the same world-system, two Arahant Buddas supreme should arise together, neither before nor after the other.  This can in no wise be.  Ah!  Gentlemen, would that this Blessed One might yet live for long years to come, free from disease and free from suffering!  That would make for the welfare of the many, for the happiness of the many, for loving compassion to the universe, for the (benefit) and the gain and the weal of (deities) and men!’”  (v14).

Sakka describes the celestial being, Brahma Sanamkumara.

“When, (leader), Brahma Sanamkumara appears before the Three-and-Thirty (deities), he manifests himself as an individual of relatively gross substance which he has specially created.  For Brahma’s usual appearance is not sufficiently materialized for the scope of the sight of the Three-and-Thirty (deities).” (v16).

Brahma the Eternal Youth arrives at the gathering of celestial beings.

Brahma the Eternal Youth tells the story of Renu and Jotipala.

Jotipala performs service as a Chaplain;  Renu becomes king and summons Jotipala.

Renu’s court approaches Jotipala to provide similar services.

“Now later on the excellent reputation of the Brahmin, the High Steward, was noised abroad after this fashion:-- ‘With his own eyes the High Steward sees Brahma!  Face to face does the High Steward commune with Brahma, converse and take counsel with (Brahma)!’  Then the High Steward thought:  ‘This flattering rumour is noised abroad about me, that I both see Brahma and hold converse with (Brahma).  Now I neither see (Brahma), nor commune with (Brahma), nor converse or take counsel with (Brahma).  But I have heard aged and venerable Brahmins, teachers and pupils, say:  ‘He who remains in meditation the four months of the rains, and practises the ecstasy of pity, he sees Brahma, communes, converses, takes counsel with Brahma.  What if I now were to cultivate that discipline?’”  (v38).

Jotipala approaches Renu and solicits his leave to go on retreat;  Renu approves.

“Then he went to those seven eminent and wealthy Brahmins, and to the seven hundred graduates, and telling them too of the rumours and of his wish to practise seclusion, said:-- ‘Wherefore, sirs, according as you have heard the mantras and have committed them to memory, continue to rehearse them in full, and teach them to each other.  I, sirs, wish to meditate during the four months of the rains, and to practise the ecstasy of pity.  No one is to come near me save som one who shall bring me my meals.”

“ ‘Do, honourable Steward, whatever seems to you fit.’”  (v41).

“Next the High Steward went to his forty wives who were all on an equality, and told them too of the rumours and of his wish to practise ecstasy in seclusion.  And they replied like the others.”  (v42).

“Then the High Steward had a new rest-house built eastward of the city, and there for the four months of the rains he meditated, rapt in the Ecstasy of Pity;  nor did any one have access to him save one who brought him his meals.  But when the four rainy months were over, then verily came disappointment and anguish over him as he thought:  ‘Here have I heard aged and venerable Brahmins, teachers and their pupils, say:  ‘He who remains in meditation the four months of the rains, and practises the Ecstasy of Pity, he sees Brahma, communes, converses, and takes counsel with Brahma.’  But I see not Brahma, I commune not, nor converse, nor take counsel with (Brahma).’

Brahma the Eternal Youth visits Jotipala.

“Then the High Steward thought:  ‘Leave is given me by Brahma the Eternal Youth!  What now shall I ask of him, some (benevolent) thing for this life, or a future (benefit)?’  Then it occurred to him:  ‘I am an expert regarding what is profitable for this life.  Even others consult me about that.  What now if I were to ask Brahma the Eternal Youth for something of advantage in a life to come?’  And he addressed the (deity) in these verses:--”  (v45).

Jotipala asks how to reach a higher state of existence.

Brahma the Eternal Youth responds.

“He among men, O Brahmin, who eschews

“All claims of ‘me’ and ‘mine’;  he in whom thought

“Rises in lonely calm, in pity rapt,

“Loathing all foul things, dwelling in chastity,--

“Herein proficient, in such matters trained,

“Mortal can reach th’immortal heav’n of Brahm.”  (v45).

Jotipala explains the different elements of this response.

“Only in what (Brahma) saith touching ‘loathing the foul’ do I not understand thee, (Leader).”  (v46).

Jotipala explains.

“Anger and lies, deceit and treachery,

“Selfishness, self-conceit and jealousy,

“Greed, doubt, and lifting hands ‘gainst fellow men,

“Lusting and hate, dullness and pride of life,--

“When yoked with these man is of odour foul,

“Hell-doomed, and shut out from the heav’n of Brahm.”  (v46).

Jotipala returns to Renu.

“Then the High Steward waited on king Renu and said to him:-- ‘Will my (leader) now seek another minister, who will administer my (leader’s) affairs?  I wish to leave the world for the homeless life.  I am going forth in accordance with the word of Brahma which I have heard concerning foul odours.  These cannot be easily supressed when one is living in the world.’”  (v47).
Renu replies:

“If the honourable Steward goes forth from the home into the homeless, I too will do the like.  For whither thou goest, I will go.”  (v47).

Jotipala approaches Renu’s court of nobles;  the court of nobles initially attempts to bribe Jotipala to stay, with offers of property and women;  Jotipala refuses, and Renu’s court of nobles replies in a similar manner.

“Wherefore, my (leader) Steward, wait yet seven years, and when they are over, we too will go forth from the world into the homeless life.  Whither thou goest we will go.’

“ ‘Too long, my (leaders), are seven years!  I cannot wait for my (leaders) seven years.  For who can answer for the living?  We must go toward the future, we must learn by wisdom, we must do (benevolence), we must walk in righteousness, for there is no escaping death for all that’s born.  Now I am going forth in accordance with the word of Brahma which I have heard concerning foul odours.  They cannot be easily suppressed when one is living in the world.’”  (v51).

The nobles negotiate until the span of seven days;  and Jotipala agrees.

Jotipala communicates his intentions to the 7 brahmins;  and the Brahmins agree to join him.

“Then the High Steward, the Brahmin, went to his forty wives, all on an equality, and said:-- “ ‘Will each of you, ladies, who may wish to do so, go back to her own family and seek another husband?  I wish, ladies, to leave the world for the homeless life, in accordance with the word of Brahma…’

“ ‘Thou, even thou, art the kinsman of our hearts’ desire;  thou art the husband of our hearts’ desire.  If the (leader) Steward leaves the world for the Homeless State, we too will do the like.  Whither thou goest, we will go.’” (v57).

“And so the High Steward, the Brahmin, when those seven days were past, let his hair and beard be cut off, donned the yellow robes and went forth from this home into the Homeless State.”  (v58).

Thousands follow the example of Jotipala.

“Now the High Steward, the Brahmin, continued to pervade each of the four quarters fo the horizon with a heart charged with love…with pity…with sympathy in joy…with equanimity.  And so the whole wide world above, below, around, and everywhere did he continue to pervade with heart charged equanimity, far-reaching, expanded, infinite, free from wealth and ill will.  And he taught to disciples the way to union with the world of Brahma.”  (v59).

All are born into the world of Brahma.

“ ‘Does the Exalted One remember?’

“ ‘I do remember, Five-crest.  I was the High Steward of those days.  I taught my disciples the way to communion with the Brahma world.  But, Five-crest, that religious life did not conduce to detachment, to passionlessness, to cessation of craving, to peace, to understanding, to insight of the higher stages of the Path, to Nirvana, but only to rebirth in the Brahma-world.  On the other hand my religious system, Five-crest, conduces wholly and solely to detachment, to passionlessness, to cessation of craving, to peace, to understanding, to insight of the higher stages of the Path, to Nirvana.  And what is the Aryan Eightfold Path, to wit, right views, right livelihood, right effort, right mindfulness, right rapture.’”

--

How do the discourses and narratives, provided from the parties of the Buddha, compare, in authority, with the direct teachings that the Buddha provides, as well as the narratives that the Buddha provides;  particularly considering that, within the aggregate of these discourses and narratives, some actually contradict the doctrine of the Buddha?

Is there an intended inferred connexion between the comparison of benevolence and badness, and light and dark;  and, if so, does such an ethical implication regarding colour have origin within the traditional, substantially complexion-based varnas of Hinduism, from which the Buddha’s doctrine is temporally derived?

What is the nature of the celestial beings described within the sutta?  What is the significance of the matter, and the manner in which, these celestial beings are described?

What may be the metaphysical connexion between the one person who brings Jotipala his meal compare amidst his seclusion, and the single scapegoat cast into the wilderness of Azazel carry the sins of the Israelis?

How does the negotiation between Jotipala and the nobles compare with the negotiation between Adonai and Avraham?  How does the notion of “waiting to become righteous” compare with Jesus’s response of “let the dead bury the dead”?  What is the symmetry that exists within the number of 7 days (considering the 7 days of the week prescribed by the Torah)?

What is the nature of the commitment between Jotipala and his wives amidst the shared experience of renunciation?

Amidst the consideration of the Buddha previously existing within different castes, is it reasonable to consider the propensity of the Buddha previously existing as a child of Israel (considering that the temporal life of Siddharta Gautama exists around a millennia before the Buddha)?  Amidst such a consideration, does that necessarily mean that the Buddha may be Jewish;  or, at least within the tradition of Buddhism, is it possible that the Buddha is Jewish?  And, is there any established halachic discussion whether such previous experience proficiently qualifies an individual as identifying as Jewish?

How does the leadership of Jotipala compare with the teachings, within the Bhagavad Gita, regarding people following the example of the “outstanding person”?

--

Gospels

Luke 15 – 16

Jesus tells the parable of rejoicing over 1 lost sheep;  1 lost silver coin.

Jesus tells the parable of the prodigal son.

“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).

Jesus tells the parable of the thriftful steward.

“And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.”  (v9).

“He who is faithful in a very little is faithful also in much;  and he who is dishonest in a very little is dishonest also in much.  If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches?  And if you have not been faithful in that which is another’s, who will give you that which is your own?”  (v10-12).

“No servant 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.”  (v13).

“Every one who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.”  (v18).

Jesus tells the parable of the rich man and Lazarus.

--

Gospels

Luke 15 – 16

“He also said to the disciples, ‘There was a rich man who had a steward, and charges were brought to him that this man was wasting his (treasure).  And he called him and said to him, ‘What is this that I hear about you?  Turn in the account of your stewardship, for you can no longer be steward.’”  (v1-2).

Jesus tells the parable of the shrewd steward who negotiates the debts of others for his master.

“He who is faithful in a very little is faithful also in much;  and he who is dishonest in a very little is dishonest also in much.  If then you have not been faithful in the unrighteous mammon, who will entrust to you the (True) riches?  And if you have not been faithful in that which is another’s, who will give you that which is your own?  No servant 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.’”  (v10-13).

“You are those who justify yourselves before men, but God knows your hearts;  for what is exalted among men is an abomination in the sight of God.”  (v15).

Jesus tells the parable of the rich man, who eats sumptuously, and Lazarus, who is with sores.

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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 36:  Ya Sin

“O man,

“By the Quran, full of wisdom!

“Surely thou art one of the messengers.

“On a right way.

“A revelation of the Might, the Merciful,

“That thou mayest warn a people whose fathers were not warned, so they are heedless.

“The word has indeed proved (True) of most of them, so they believe not.

“Surely We have placed on their necks chains reaching up to the chins, so they have their heads raised aloft.

“And We have set a barrier before them and a barrier behind them, thus We have covered them, so that they see not.

“And it is alike to them whether thou warn them or warn them not—they believe not.

“Thou canst warn him only who follows the Reminder and fears the Beneficent in secret;  so give him (benevolent) news of forgiveness and a generous reward.

“Surely We give life to the dead, and We write down that which they send before and their footprints, and We record everything in a clear writing.”  (v1-12).

“And set out to them a parable of the people of the town, when apostles came to it.

“When We sent to them two, they rejected them both;  then We strengthened them with a third, so they said:  Surely we are sent to you.

“They said: You are only mortals like ourselves, nor has the Beneficent revealed anything—you only lie.

“They said:  Our Lord knows that we are surely sent to you.

“And our duty is only a clear deliverance of the message.

“They said:  Surely we augur evil from you.  If you desist not, we will surely stone you, and a painful chastisement from us will certainly afflict you.

“They said:  Your evil fortune is with you.  What!  If you are reminded!  Nay, you are an extravagant people.

“And from the remote part of the city there came a man running.  He said:  O my people, follow the apostles.

“Follow him who asks of you no reward, and they are on the right course.

“And what reason have I that I should not serve (Allah) Who created me and to Whom you will be brought back.

“Shall I take besides (Allah) (deities) whose intercession, if the Beneficent should desire to afflict me with harm, will avail me naught, nor can they deliver me?

“Then I shall surely be in clear error.

“Surely I believe in your Lord, so hear me.”  (v13-25).

“Alas for the servants!  Never does a messenger come to them but they mock him.”  (v30).

There is the description of nature and Creation from Allah.

There is the description of punishment.

“So this day no soul is wronged in aught;  and you are not rewarded aught but for what you did.”  (v54).

“That day We shall seal their mouths, and their hands will speak to Us, and their feet will bear witness as to what they earned.”  (v65).

“And We have naught taught him poetry, nor is it meet for him.  This is naught but a Reminder and a plain Quran.”  (v69).

“So let not their speech grieve thee.  Surely We know what they do in secret and what they do openly.”  (v76).

Is not (Allah) Who created the heavens and the earth able to create the like of them?  Yea!  And (Allah) is the Creator of all, the Knower.

“(Allah’s) command, when (Allah) intends anything, is only to say to it, Be, and it is.

“So glory be to (Allah) in Whose hand is the (Sovereignty) of all things!  And to (Allah) you will be returned.”  (v81-83).

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How is the “paradox of the believer” reconciled:  in that the believer is charged to warn unbelievers, yet there is the description of unbelievers refusing to heed the warning of the believers?  How is the further paradox reconciled:  in that disbelief exists amidst the Omnipotence of Allah?

Can “fear” for Allah be understood as “awe” of Allah?  How does this compare with additional religious traditions?

How does the reception of the messengers compare with Jesus’s guidance to his disciples?  What irony may be perceived within the perceived dissonance of the interaction between the respective disciples of Jesus and the messengers of Allah?

Does the unbelievers reference to the “Beneficent” connote a belief, among the unbelievers, within Allah (and simply doubt within the messengers), or a categorical disbelief within benevolence, itself?

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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.