Righteous Mountain: Holy Scriptures Study 31. Emor (Revised)

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.

Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha....

ૐ.אמן

Holy Scriptures Study, Week 31 Emor; 118.9.6

Torah

Vayikra 21:1 – 24:23

“Adonai told (Moshe) to speak to Aaron’s descendants, the priests:

“ ‘You must not make yourselves ritually unclean by contact with the dead, unless it is a blood relative, such as a mother, father, son, daughter, or brother, or an unmarried sister.

“ ‘But you must not defile yourself even for a close married relative.’” (v1-4).

“They must not marry an immoral woman. And they must not marry a woman who has been divorced. A priest must be holy to Adonai.” (v7).

“They must be treated with respect, because they present food offerings to Adonai. Priests must be holy because I am Adonai—I am holy, and I have made them holy.” (v8).

“The High Priest must never go near a dead body even if it is his father or his mother. A High Priest must not leave the sanctuary to participate in a funeral, because he has been ordained and he will defile Adonai’s sanctuary. I am God. I command it.” (v11-12).

“A High Priest must marry a virgin. He must not marry a widow, a divorcee, or an immoral woman. He may marry only a virgin from among the tribe of the Levites.” (v13-14).

“Adonai spoke to (Moshe), and said to him:

“ ‘Instruct Aaron as follows:

“ ‘And of your descendants who has a physical defect must not approach the altar to present a food offering to Adonai.’” (v16-17).

“He may still, however, eat the food offerings from the holy and from the most holy.” (v22).

“A priest who is a leper or who has a discharge from his penis must not eat any sacred offerings until he has cleansed himself.” (v4).

“A non-priest is never allowed to eat sacred offerings. Even if he lives with a priest or is hired by him, he is still not allowed to eat the sacred offering.

“However, if a priest purchases a slave, then the slave may eat the sacred offering. A slave born in the house of a priest may also eat his food.” (v10-11).

“If a priest’s daughter marries a non-priest, she can no longer eat the sacred food. But if the priest’s daughter has no children, or is widowed or divorced, she may return to her father’s house with the same status as when she was a girl, and then she is permitted to eat her father’s food.” (v12-13).

“If a person by mistake eats a sacred offering, he must pay the price of the food plus twenty percent and give it to the priest.” (v14).

“Adonai spoke to (Moshe), and said to him: Instruct Aaron and his sons and all the Israelites, and say to them:

“These are the laws for any person, whether an Israelite or a foreigner who resides among you, who brings an animal to present as a burnt offering to Adonai to fulfil a promise or as a voluntary gift.

“It must be a healthy male animal taken from the cattle, sheep, or goats. An animal with a defect will not be acceptable.” (v17-20).

“You must not offer Adonai an animal that has any physical defects or sores or skin diseases. You must not offer such an animal as a fire offering to Adonai.

“An ox or a sheep that has an extra or a missing limb can be brought as an offering to the sanctuary. But no such animal is acceptable as a sacrifice on the altar.” (v22-23).

“Adonai instructed (Moshe), and said:

“When a bull, sheep, or goat is born, it must remain with its mother for seven days, but after the eighth day it is acceptable as a fire offering to Adonai.

“You must not slaughter a female animal and its child on the same day, whether it is a bull, a sheep, or a goat.” (v27-28).

“Adonai spoke to (Moshe), and said to him: Instruct the Israelites and say to them:

“These are the special times that you must celebrate as sacred holidays to Adonai. These are My special festivals:

“During the six weekdays you may do your work, but the seventh day is (Shabbat), a day of rest. It is a sacred time to Adonai, and you shall do no work, no matter where you live; it is Adonai’s (Shabbat).” (v1-3).

“In the first month, on the afternoon of the fourteenth day, you must sacrifice a Passover offering to Adonai. Then, on the fifteenth of the month you shall celebrate the Festival of Unleavened Bread, and you must eat matzot for seven days.

“The first day shall be a sacred holiday, and you must not do any work.

“Then for seven days you shall bring sacrifices to Adonai. The seventh day shall be a sacred holiday, and once again you must not do any work.” (v5-8).

“From the day following the Passover holiday, when you brought the omer as a wave offering, you shall count seven complete weeks until the day after the seventh week; there shall be a total of fifty days. Then, on the fiftieth day, you shall present an offering of new grain to Adonai.” (v15-16).

“That same day shall be celebrated as a sacred holiday on which no work shall be done. This is a permanent law and must be observed wherever you may live.” (v21).

“Adonai spoke to (Moshe) and said: Instruct the Israelites and say: The first day of the seventh month shall be a day of complete rest. It is a sacred holiday of remembrance and shall be welcomed by sounding the shofar.

“On this day you must not do any work, and you must bring a fire offering to Adonai.

“Adonai spoke to (Moshe), and said:

“The tenth of the seventh month shall be celebrated as a Day of Atonement.

“It is a sacred holiday, and you must fast and bring an offering to Adonai. Do not do any work on this day; it is a Day of Atonement, when you ask Adonai to forgive your sins.” (v23-28)

“Adonai spoke to (Moshe) and instructed him:

“Speak to the Israelites, and say:

“Beginning on the fifteenth of the seventh month you shall celebrate the Festival of Sukkot to Adonai for seven days. On the first day of this sacred holiday you must not do any work. For seven days, you must present offerings to Adonai.

“The eighth day shall be a sacred holiday, and you shall bring an offering to Adonai. It is a time of complete rest, and you shall not do any work.” (v33-36).

“Adonai spoke to (Moshe), and told him to instruct the Israelites to bring pure olive oil made from hand-crushed olives, to keep the golden menorah constantly burning.” (v1-2).

“You shall take the finest grade of flour and bake it into twelve loaves. Each loaf shall weigh about four pounds.” (v5).

“Every (Shabbat), fresh loaves shall be arranged before Adonai. Priests in every generation must continue to do this for the Israelites.” (v8).

“An Israelite woman married an Egyptian man. Their son quarrelled with an Israelite man and cursed Adonai.” (v10-11).

“Finally Adonai spoke to (Moshe), and said:

“ ‘Take the man who cursed (Me) out of the camp, and let witnesses who heard him curse Me place their hands on his head. Then the entire community shall put him to death.” (v13-14).

“If someone deliberately injures his neighbour, whatever he has done to his neighbour must be done to him. Full compensation must be paid for a fracture or the loss of an eye or a tooth. If someone causes an injury to another person, then the same injury shall be inflicted on him.” (v19-20).

“If someone kills an animal, he must pay for it, but if he kills a human being, he must be put to death. There shall be equality under the law for both the foreigner and the native-born. I am Adonai. I command it.” (v21-22).

How does the prohibition of the Kohanim from visiting the body of a deceased relative (and the notion of maintaining the cleanliness of the Kohanim and the High Priest) compare with the Hindu caste system and the emergence of “untouchability” regarding “castely” duties that involve physically touching the bodies of deceased people? How do such practises intersect amongst the belief of the intrinsic Divinity and equality that exists within all individuals, and all beings? How does the consumption of animal factor within such an aversion towards the touching of dead flesh?

How does the general designation of the Kohanim and the Levites as the “Priestly Tribe” compare with the Hindu caste system and the designation of the Brahmin caste? What are the implications amongst these amidst the respective emergence of Jesus and the Buddha? Do the continuing designations of “religious leader” and “lay person,” or “believer” and “unbeliever,” effectively establish similarly binary caste systems? Is it possible for society to exist without any significant socio-spiritual distinctions; and if so, what might that look like?

What are the implications of a hired servant being prohibited from eating the priest’s offerings, but a slave being permitted to eat the priest’s offerings? Whilst this may seem like a higher honour, the notion of the explicit lower standing of a slave seems to suggest otherwise; is the slave perceived as a family member of the priest, or as livestock of the priest, or within another social context? What is the social barrier that the slave surpasses beyond the hired servant, yet that also maintains the designation of enslavement of the slave?

What are the lessons to be appropriately gleaned from a widow daughter’s ability to return to her priestly far’s house, as long as she is without any children? Why is the description regarding her having children rather than her being a virgin; what are the implications within that distinction? And what are the social implications of a woman being able to eat from her priestly far’s offerings?

Does the 20% penalty for mistakenly eating from the Kohanim’s offerings simply make the Kohanim’s offerings increasingly expensive?

What is the nature, and intention, within the symmetry regarding “physical defects” within the Kohanim and within the animals being sacrificed? Whilst such prohibitions may be provided to ensure the “genuineness” within people’s intent whilst making the offering, what ontological statement does this make towards the nature of possessing such “physical defects”? Does the alleviation of animal sacrifices (and the concerns therein regarding “physical defects”) effectively alleviate the concerns of such defects existing within the Kohanim?

How do the annual religious observances commanded by Adonai compare and contrast with the annual observances found within additional religious traditions?

What implications are drawn from the actions and punishment regarding the man born of an Israelite mor and an Egyptian far? How does this exist within the context of the consequences regarding Moshe’s marriage with an Egyptian woman, and Yosef’s marriage with an Egyptian woman? What are the implications regarding such “inter-religious” marriages and children throughout the millennia and Diaspora of the children of Israel? Does there exist an intrinsic “guilt,” “shame,” and/or “dishonour” amongst Israelis and Jews who have ancestry beyond the tribes of Israel? And what is the nature of effective and expected allegiance of such children to such additional tribes? Amidst the belief of the omnipotence of Adonai, is such “integration” actually intentional; and if so, what purpose might exist within such heterogeneity?

Does the law of retribution have any relevance or is it an antiquated approximation of justice? How is the process of restoration and healing both facilitated and prevented through the implementation of retribution? How do teachings within additional religious traditions compare and contrast with this principle? What are some additional viable alternatives? And how does the principle of forgiveness factor within such a process of justice and reconciliation?

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Bhagavad Gita

Chapter 13

“The body is called a field, Arjuna; (that) who knows it is called the Knower of the field. This is the knowledge of those who know. I am the Knower of the field in everyone, Arjuna. Knowledge of the field and its Knower is true knowledge.” (v1-2)

“The field, Arjuna, is made up of the following: the five areas of sense perception; the five elements; the five sense organs and the five organs of action; the three components of the mind: manas, buddhi, and ahamkara; and the undifferentiated energy from which all these evolved.

“In this field arise desire and aversion, pleasure and pain, the body, intelligence, and will.” (v5-6)

“Those who know truly are free from pride and deceit. They are gentle, forgiving, upright, and pure, devoted to their spiritual teacher, filled with inner strength, and self-controlled.

“Detached from sense objects and self-will, they have learned the painful lesson of separate birth and suffering, old age, disease, and death.” (v7-8)

“Free from selfish attachment, they do not get compulsively entangled even in home and family. They are even-minded through good fortune and bad.” (v9)

“Their devotion to (Me) is undivided. Enjoying solitude and not following the crowd, they seek only (Me).” (v10)

“This is true knowledge, to seek the Self as the true end of wisdom always. To seek anything else is ignorance.” (v11)

Brahman exists within all beings, within all manners.

“In its subtlety (It) is beyond comprehension. It is indivisible, yet appears divided in separate creatures. Know (It) to be the creator, the preserver, and the destroyer.” (v16)

“Know that prakriti and Purusha are both without beginning, and that from prakiti come the gunas and all that changes.

“Prakiti is the agent, cause, and effect of every action, but it is Purusha that seems to experience pleasure and pain.” (v19-20)

“Purusha, resting in prakiti, witnesses the play of the gunas born of prakiti. But attachment to the gunas leads a person to be born for good or evil.” (v21)

“Within the body the supreme Purusha is called the witness, approver, supporter, enjoyer, the supreme Lord, the highest Self.” (v22)

People realise the Self through meditation, wisdom, selfless service; as through following illumined teacher.

“Whatever exists, Arjuna, animate or inanimate, is born through the union of the field and its Knower.” (v26)

“He alone sees truly who sees the Lord the same in every creature, who sees the Deathless in the hearts of all that die.

“Seeing the same Lord everywhere, he does not harm himself or others. Thus he attains the supreme goal.” (v27-28)

“They alone see truly who see that all actions are performed by prakiti, while the Self remains unmoved.” (v29)

“When they see the variety of (Creation) rooted in that unity and growing out of it, they attain fulfillment in Brahman.” (v30)

“As akasha pervades the cosmos but remains unstained, the Self can never be tainted though (It) dwells in every creature.” (v32)

Bhagavad Gita

Chapter 13

“The body is called a field, Arjuna; (that) who knows it is called the Knower of the field. This is the knowledge of those who know.

“I am the Knower of the field in everyone, Arjuna. Knowledge of the field and its Knower is (True) knowledge.” (v1-2).

“In this field arise desire and aversion, pleasure and pain, the body, intelligence, and will.” (v5-6).

“Those who know (Truly) are free from pride and deceit. They are gentle, forgiving, upright, and pure, devoted to their spiritual teacher, filled with inner strength, and self-controlled.

“Detached from sense objects and self-will, they have learned the painful lesson of separate birth and suffering, old age, disease, and death.

“Free from selfish attachments, they do not get compulsively entangled even in home and family. They are even-minded through (benevolent) fortune and bad.

“Their devotion to (Me) is undivided. Enjoying solitude and not following the crowd, they (search for) only (Me).” (v7-10).

“I will tell you of the wisdom that leads to immortality: the beginningless Brahman, which can be called neither being nor nonbeing.

“It dwells in all, in every hand and foot and head, in every mouth and eye and ear in the universe.

“Without senses (Itself), (It) shines through the functioning of the senses. Completely independent, (It) supports all things. Beyond the gunas, (It) enjoys their play.

“It is both near and far, both within and without every creature; (It) moves and is unmoving.

“In (Its) subtlety (It) is beyond comprehension. It is indivisible, yet appears divided in separate creatures. Know it to be the creator, the preserver, and the destroyer.

“Dwelling in every heart, (It) is beyond darkness. It is called the light of lights, the object and goal of knowledge, and knowledge itself.” (v12-17).

“Know that prakriti and Purusha are both without beginning, and that from prakriti come the gunas and all that changes.

“Prakriti is the agent, cause, and effect of every action, but it is Purusha that seems to experience pleasure and pain.

“Purusha, resting in prakriti, witnesses the play of the gunas born of prakriti. But attachment to the gunas leads a person to be born for (benevolence) or evil.” (v19-21).

“He alone sees (Truly) who sees the Lord the same in every creature, who sees the Deathless in the hearts of all that die.” (v27).

Discussion Questions From Chapters 13 – 14

What may be further metaphysical explanation of the “field” and the “Knower”? What is the confluence between this teaching at the traditional belief of Manu, and the metaphysical division of the body (head, torso and arms, legs, and feet) with the Hindu varnas of the Brahmins, Kshaitriyas, Vaisakas, and Shudras (and the unmentioned, untouchable Dalits)? Also, what is the confluence of all of this with the metaphysical teachings of the senses, found within the Upanishads, regarding the senses and the preeminence of the breath? And how does that compare with the teachings within the Torah regarding the “breath of life,” and particularly the flood of Noah? And how does that compare with the emphasis, within the Koran, of humanity being formed from clay, as well as from congealed blood, and Jinn (if I am correct) and Iblis being formed from fire?

“The creator, the preserver, and the destroyer”: is this a direct reference to, and explanation of, the “Hindu Trinity” of Brahma, Vishnu, and Shiva? And if so, does this mean that the “Hindu Trinity” is ultimately monotheistic? And if so, why then is Sri Krishna traditionally described as an incarnation of Vishnu? Are similar proclamations made about Shiva and/or Brahma, within other Holy Scriptures and/or texts? And how do Rama and Indra and the Asuras and additional celestial beings figure into this equation? Rather than “deities” or rivals to Brahman, are these celestial beings increasingly similar to “angels” within an Abrahamic perspective? Is the recent (past few centuries or millennia) translation of Hindu celestial beings as deities simply a Hindu, Vedic, Karmic response to a potential egoistic tendency of personifying Adonai? How can this be proficiently explained within the respective contexts of each of the involved religious traditions?

What is the nature of akasha?

If “those who see Truly” see the same Self in all creations (and presumably the respective field/body of each creature), can it be similarly considered that all fields/bodies also exists as a single field/body? Is it simply the respective “ego” of the individual that is effectively differentiated (and what is the Sanskrit term/concept that is effectively equivalent to this notion of the individual ego)? And if so, what is the intrinsic, esoteric nature of the ego?

How can the teaching of prakiti, within the beginning of Chapter 14, be otherwise explained?

What is actually meant when Sri Krishna says that Sri Krishna is the “support” of Brahman? Are these two distinct beings? Does “support” simply mean a manifestation, and thus the intrinsic, partial distinction therein? And if so, does this mean that this same connexion similarly exists for all beings?

Discussion Questions From Chapters 13 – 14

Is there any appropriate comparison between the concept of the “field and the knower” with the instructions regarding the cities and pasture land provided for Levis? How might the concept of the field and the knower be applied to this, and additional circumstances?

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Digha Nikaya

Maha Samaya Suttanta

“Thus have I heard. The Blessed One was once dwelling among the Sakiyas, at Kapilavatthu in the Great Wood, together with a great band of the brethren, about five hundred of them, all being Arahants. And (deities) from the ten thousand world-systems oft-times assembled there that they might visit the Exalted One and the band of brethren.

“Now to four (deities) of the hosts of the Pure Abodes this thought occurred:-- ‘That Blessed One is now dwelling among the Sakiyas, at Kapilavatthu in the Great Wood, together with a great band of the brethren, about five hundred of them, all being Arahants. And (deities) from the ten thousand world-systems oft-times are assembling there to see the Exalted One and his band of brethren. What if we, too, were to go into his presence, and before him were to recite each of us a poem?’

“Then those (deities), as easily as a strong man might stretch out his arm, or draw back his out-stretched arm, vanished from the Pure Abodes, and appeared before the Exalted One. There they saluted him and stood on one side.” (v1-3).

Each celestial beings recites a brief poem to honour the Buddha.

“Then said the Exalted One to the brethren:-- ‘Oft-times, brethren, do (deities) from the ten world-systems foregather to see the Tathagata and the company of the Brethren. Whosoever, brethren, in the past were Arahant Buddhas supreme, upon them waited a like number of the heavenly hosts, and a like number shall wait upon whosoever shall, in the future, be Arahant Buddhas supreme. I will detail to you, brethren, the names of the hosts of (deities), I will publish abroad, brethren, their names, I will teach you, brethren, their names. Hearken hereunto and pay heed, and I will speak.’” (v4).

The Buddha provides a proceeding poem and discourse regarding an assembly including celestial beings.

“And He-Who-Sees by insight knew all this

“And understood. Then to his followers

“Who loved his word the Master spake: ‘The host

“of Mara comes! Brethren, beware of them!’

“And they, hearing the Buddha’s word, forthwith

“Held themselves all alert. The foe departs

“From them in whom no lust is found, nor e’er

“Upon whose bodies stirs a hair. (Then Mara spake:--

“ ‘All they, those victors in the fight, for whom

“ ‘All fear is past, great of renown, his followers,

“ ‘Whose fame among the folk spreads far and wide,

“ ‘Lo! Now with all creation they rejoice.’”

What is the intentionality and significance within the sequence of Suttas within the Digha Nikaya? What are the implications regarding the respective placement of each Sutta, particularly considering those Suttas which are included after the Suttas that describe the passing of Siddharta Gautama from this temporal life? Whilst many of the preceding Suttas seem to focus on the doctrine of the Buddha, many of the proceeding Suttas seem to focus on the Buddhas dialogues and interactions with celestial beings; is there any legitimacy within this observation, and if so, is this intentional, and what may be the significance of such?

How does the described interaction between the Buddha and celestial beings (and the essential subordination of the celestial beings to the Buddha) compare with similarly contextualised interactions respectively described within the Torah (Avraham, Israel, and Moshe with angels), within the Koran (Muhammad with Jibril), within the Gospels (Jesus with Satan and angels), and Bhagavad Gita (Arjuna with Sri Krishna)?

What is the intention of the inclusion of the narratives regarding celestial beings when the Buddha puts very little significance within beliefs of Heaven and the existence of celestial beings?

Is there any significance within the fact that this Sutta concludes with the quotation from Mara?

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Gospels

Luke 17 – 18

“And he said to his disciples, ‘Temptations to sin are sure to come; but woe to him by whom they come! It would be better for him if a millstone were hung round his neck and he were cast into the sea, than that he should cause one of these little ones to sin. Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in the day, and turns to you seven times, and says, ‘I repent,’ you must forgive him.’” (v1-4).

Jesus heals 10 lepers and only one, a Samaritan, turns back and praises God.

“Being asked by the Pharisees when the (Sovereignty) of God was coming, he answered them, ‘The (Sovereignty) of God is not coming with signs to be observed; nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the (Sovereignty) of God is in the midst of you.’” (v20-21).

Jesus provides a prophesy and references the narrative of Noach and Lot.

Jesus tells the parable of the judge acquiescing to the relentless widow.

“He also told this parable to some who trusted in themselves that they were righteous and despised others: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank (Thee) that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted.’” (v9-14).

“Now they were bringing even infants to him that he might touch them; and when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them; for to such belongs the (Sovereignty) of God. Truly, I say to you, whoever does not receive the (Sovereignty) of God like a child shall not enter it.’” (v15-17).

“And a ruler asked him, ‘Good Teacher, what shall I do to inherit eternal life?’ And Jesus said to him, ‘Why do you call me good? No one is good but God alone. You know the commandments: ‘Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor your father and mother.’’ And he said, ‘All these I have observed from my youth.’ And when Jesus hear it, he said to him, ‘One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.’ But when he heard this he became sad, for he was very rich. Jesus looking at him said, ‘How hard it is for those who have riches to enter the (Sovereignty) of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter the (Sovereignty) of God.’” (v18-25).

Jesus prophesies his crucifixion and resurrection.

Jesus heals a blind man.

Gospels

Luke 17 – 18

“On the way to (Yerushalayim) he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices and said, ‘Jesus, Master, have mercy on us.’ When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, fiving him thanks. Now he was a Samaritan. Then said Jesus, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’ And he said to him, ‘Rise and go your way; your faith has made you well.’” (v11-19).

“And he told them a parable, to the effect that they ought always to pray and not lose heart.” (v1).

Jesus tells the parable of the unrighteous judge.

Jesus counsels the man who wants to inherit eternal life.

“And when Jesus heard it, he said to him, ‘One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.’ But when he heard this he became sad, for he was very rich. Jesus looking at him said, ‘How hard it is for those who have riches to enter the (Sovereignty) of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter the (Sovereignty) of God.’” (v22-25).

Jesus heals a blind man.

Discussion Questions From Chapters 17 – 19

How does the teaching that Jesus provides regarding temptation compare with the Buddha’s teaching regarding the “Taints,” and overcoming the defilements within life? From addressing the susceptibility towards temptation (within this chapter and elsewhere within the Gospels), where does Jesus subsequently place concentration and emphasis, and where does the Buddha place concentration and emphasis?

Within the first verses of Chapter 17, Jesus curses those who lead others into temptation, and yet Jesus immediately teaches a doctrine of providing immediate and repeated forgiveness for those who previously transgress and repent; what is the appropriate balance in providing such forgiveness? How does one genuinely provide such forgiveness without becoming subordinated to the selfish tendencies of others? Is forgiveness actually a path to such liberation?

Whilst it may be perceived that Jesus’ teaching regarding the Sovereignty of God being within the midst of us is simply a metaphor or parable, it seems as though Jesus is rather intentional and literal within this statement; how is the Sovereignty of God within our midst to be appropriately understood? How can we better appreciate the infinite miracles that exist within the smallest fragment of progression within this Universe? And what are the implications of perceiving the Divine within the temporal?

How does Jesus’s teaching regarding “humility being exalted” compare with the guidance from the Bhagavad Gita to transcend the rajasic tendencies of finding favour, and even the sattvic inclination towards wisdom? What are the characteristics of a “knowledgeable” society where everyone champions humility and everyone is trying to be “last”? Within such a “bizarro” society, is the person, who is willing to accept a gift from another person, actually the person who is doing the favour and showing the generosity? How does this compare with the example of the Buddha, and the practise of asceticism within Buddhism and Hinduism?

Why does Jesus refuse to accept the leper with the “Legion,” and yet invites the rich man who refuses the invitation? Does Jesus show favour to one over the other? And amidst Jesus’ teaching of the “eye of the needle,” does this change the implications and perceptions regarding the value within the leper and the value within the rich man? Also considering Jesus’ previous teaching regarding the Sovereignty of God existing within our midst, what implication does the “eye of the needle” have towards the temporal life of a materially affluent person? What is the poverty that exists within affluence, and the affluence that exists within poverty?

Within a biographical depiction of Mohandas Gandhi, he provides a “path out of hell” to a Hindu man who previously murders a Muslim boy, because the man’s own son is previously murdered by Muslims: for the Hindu man to find a Muslim boy whose parents are murdered, and to raise the boy as his own son, and as a Muslim; what is the confluence between this instruction and Jesus’ teachings regarding forgiveness and the “eye of the needle”?

In addressing the rich ruler, Jesus references 5 of the 10 Commandments; 4 of these 10 are also included within the 5 basic rules of conduct purported by the Buddha: abstinence from violence, abstinence from sexual immorality, abstinence from theft, and abstinence from false speech (with the fifth being abstinence from intoxicants, whilst the fifth that Jesus communicated is: honouring far and mor; and the fifth within the 10 Commandments provide to Moshe is: abstinence from covetousness); can these 4 symmetrical principles be considered as core, Universal principles of righteousness within humanity? How is this affected by the recent assertion, within the Parliament of the World’s Religions of the “Welt Ethos” of: ahimsa, Truthfulness, sexual morality, and socioeconomic balance? Are there any additional core, Universal principles that may be considered, as well?

What is to be understood from the parable of the servants and the pounds/talents? The master is described as severe and harsh, yet the only servant to acknowledge this is punished; whilst this may be perceived as the “master” being God, and the servants being the servants of God during this life, and a rebuking of slothfulness and timidity, does the money-making and harsh context of the parable establish an “inverse” effect: rebuking the servant who refuses to add to the despot’s material wealth?

Discussion Questions From Chapters 17 – 19

Does Jesus’s teaching within Verse 17 impart that forgiveness is predicated upon repentance? How does this compare with additional teachings that Jesus provides regarding forgiveness? How does this compare with additional teachings of forgiveness and equanimity within Judaism, Hinduism, Buddhism, and Islam?

Is it possible that the other 9 lepers have yet to discover that the 9 lepers are cleansed? And amidst such a discovery, is it appropriate for the 9 lepers to simply continue to go to the kohen and complete the rite of cleansing, as Jesus instructs, and praise Deus through these means, rather than necessarily returning to Jesus and providing thanks to Jesus for the cleansing? What is the expectation of obligation that Jesus maintains when healing and performing miracles for people?

What is the immediate and contemporary relevance within Jesus’ proclamation that the Sovereignty of Deus is within our midst? What significance exists within the fact that Jesus proclaims this directly to his challengers? Is this exclusively a condemnation (and coinciding proclamation of Jesus’ authority), and/or is this actually a benevolent proclamation recognising the intrinsic proximity that even Jesus’ detractors maintain with the Sovereignty of Deus? Within the experience of this temporal Realm, are the respective experiences of both the distance and the proximity to the Sovereignty of Deus inextricably linked?

What is the metaphysical and esoteric nature of the description of the man who “prays thus with himself”?

--

Koran

Sura 37 Al Saffat (Those Ranging in Ranks)

“By those ranging in ranks,

“And those who restrain holding in restraint,

“And those who recite the Reminder,

“Surely your God is One.

“The Lord of the heavens and the earth and what is between them, and the Lord of the eastern lands.

“Surely We have adorned the lower heaven with an adornment, the stars,

“And there is a safeguard against every rebellious devil.

“They cannot listen to the exalted assembly and they are reproached from every side,

“Driven off; and for them is a perpetual chastisement,

“Except him who snatches away but once, then there follows him a brightly shining flame.” (v1-10).

“Gather together those who did wrong their associates, and what they worshipped

“Besides Allah, then lead them to the way to hell.

“And stop them, for they shall be questioned:

“What is the matter with you that you help not one another?

“Nay, on that day they will be submissive.

“And some of them will turn to others mutually questioning—

“Saying: Surely you used to come to us from the right side.

“They will say: Nay, you (yourselves) were not believers.

“And we had no authority over you, but you were an inordinate people.

“So the word of our Lord has proved (True) against us: we shall surely taste.

“We led you astray, for we ourselves were erring

“So that day they will be sharers in the chastisement.” (v22-33).

“And you are requited naught but for what you did—

“Save the servants of Allah, the purified ones.

“For them is a known sustenance:

“Fruits. And they are honoured,

“In gardens of delight,

“On thrones, facing each other.

“A bowl of running water will be made to go round them,

“White delicious to those who drink.

“It deprives not of reason, nor are they exhausted therewith.

“And with them are those modest in gaze, having beautiful eyes.

“As if they were eggs, carefully protected.” (v 39-49).

“Is this the better entertainment or the tree of Zaqqum?

“Surely We have made it a trial for the wrongdoers.

“It is a tree that grows in the bottom of hell—

“Its produce is as it were the heads of serpents.

“Then (Truly) they will eat of it and fill their bellies with it.

“Then surely they shall have after it a drink of boiling water.” (v62-67)

The narratives of Noah and Avraham are described.

“So We gave him the (benevolent) news of a forbearing son.

“But when he became of age to work with him, he said: O my son, I have seen in a dream that I should sacrifice thee: so consider what thou seest. He said: O my father, do as thou art commanded: if Allah please, thou wilt find me patient.

“So when they both submitted and he had thrown him down upon his forehead,

“And We called out to him saying, O (Avraham),

“Thou hast indeed fulfilled the vision. Thus do We reward the doers of (benevolence).

“Surely this is a manifest trial.

“And We ransomed him with a great sacrifice.

“And We granted him among the later generations the salutation,

“Peace be to (Avraham)!

“Thus do We reward the doers of (benevolence).

“Surely he was one of Our believing servants

“And We gave him the (benevolent) news of (Yitzak), a prophet, a righteous one.

“And We blessed him and (Yitzak). And of their offspring some are doers of (benevolence), but some are clearly unjust to themselves.” (v101-113).

“And certainly We conferred a favour on (Moshe) and Aaron.

“And We delivered them, and their people from the mighty distress.

“And We helped them, so they were the vanquishers.

“And We gave them both the clear Book.

“And We guided them on the right way.

“And We granted them among the later generations the salutation,

“Peace be to (Moshe) and Aaron!” (v114-120).

There is the narrative of Elias (Eliyahu) and Lot.

There is the narrative of Yonah.

“Now ask them whether thy Lord has daughters and they have sons?

“Or did We create the angels females, while they witnessed?

“Now surely it is of their own lie that they say:

“Allah has begotten. And (Truly) they are liars.

“Has (Allah) preferred daughters to sons?

“What is the matter with you? How you judge!

“Will you not then mind?

“Or have you a clear authority?

“Then bring your Book, if you are (Truthful).” (v149-157).

“And turn away from them till a time,

“And watch, for they too will see.

“Glory be to thy Lord, the Lord of Might, above what they describe!

“And peace be to those sent!

“And praise be to Allah, the Lord of the worlds!” (v178-182).

What is the nature of the intrinsic and/or esoteric confluence of the Koranic teachings regarding the Day of Judgment (Al Yawm Qayimah), and the Buddhist notion of Becoming: the consideration of the current temporal manifestation of the Day of Judgment being experienced by every individual who simply considers the existence of such? And amidst this, how does such an understanding and belief influence the manner in which we interact and impose our own personal judgments and notions of justice and Karma upon ourselves and each other?

What exists within the nature of the contrite behaviour of those who are described as transgressors and experience the consequences of those transgressions? Might this be considered as the initial stages of atonement, and what is the propensity of forgiveness that exists within such a process? How does this compare with similar teachings from additional religious traditions?

What is the Tree of Zaqqum, and how is it, and the significance therein, to be appropriately understood?

The trial that is placed upon Avraham seems to have a very fine balance between being completely subservient to Allah and committing a horrendous act against one’s own son and against Allah; what is the nature of the intercession of the angels that exists between Avraham’s understanding of the command to sacrifice his son, and the actual prevention of Avraham from actually committing that sacrifice? How does conviction that Avraham experiences to abstain from sacrificing his son, at the point of that intercession, compare with Avraham’s initial and intuitive reluctance to abstain from sacrificing his son when the command is first communicated? What resolve to abstain from such actions emerges after this experience? And how might this lesson be applied to subsequent interaction with additional individuals, within different contexts?

--

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.

Righteous Mountain

Tuesday, June 24, 2014

Holy Scriptures Study 31. Emor (Revised)

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