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 32 Behar; 118.9.10
Torah
Vayikra 25:1 – 26:2
“When (Moshe) was on Mount Sinai, Adonai spoke to him and said:
“Speak to the Israelites and say to them:
“When you enter the land that I am giving you, you must allow the land
to remain unused for a period of rest, a (Shabbat) to Adonai. You may plant
your fields, prune your vineyards, and harvest your crops for six years but the
seventh year shall be a (Shabbat) for the land. It is Adonai’s (Shabbat),
during which you must not plant your fields, or prune your vineyards, or
harvest crops that grow by themselves, or gather the grapes on your vines,
because it is a year of rest for the land.” (v1-5).
“While the land is resting, anything that continues to grow naturally
may be eaten by you, by your slaves, and by your employees and hired workers
who live with you.
“The crops may also be eaten by your domestic cattle or by wild
animals.” (v6-7).
“You must count seven (Shabbat) years seven times for a period of
forty-nine years.
“Then, in the forty-ninth year, on the tenth day of the seventh month,
you shall blow a shofar.
“You shall consecrate the fiftieth year, and proclaim liberty for the
slaves in your land in the Jubilee Year.
“This is your Jubilee Year. This is the time when all family hereditary
lands sold to others must be returned to the original families.
“The fiftieth year shall also be a restful time for you. You must not
plant or harvest crops that grow on their own, or gather grapes from unpruned
vines during that year. Since it is a holy Jubilee Year, you must eat only
crops from fields that grow naturally by themselves.
“In the Jubilee Year, every man shall return to his ancestral property.”
(v8-13).
Commands providing the sale of land according to Yovel (the Jubilee
Year) are provided.
Sufficient produce for 3 years is provided in the 6th year to last
until the 8th year.
“The world belongs to Me, and no land must be old permanently, because
as far as I am concerned, you are just (My) guests and tenants, and therefore
you must allow the redemption of all hereditary lands.” (v23-24).
“If your relative becomes poor and sells some of his hereditary land, a
close relative can redeem the land that has been sold. If a man does not have
anyone to help him redeem his land but later earns enough money to be able to
buy it back, the price for the land shall be based on the number of years until
the next Jubilee Year. Then the original owner can return to his land.
“However, if he does not have the money to redeem the land, then it
shall remain with the buyer until the next Jubilee Year. Then the land will be
released in that year, so that the original owner can return to his hereditary
land.” (v25-28).
“When a man sells a house in a walled city, he has only one full year to
redeem it.
“If the house in the walled city is not redeemed by the end of this
year, it shall become the permanent property of the buyer and can be passed
down to this descendants, and it is not released in the Jubilee Year.”
(v29-30).
“The Levites shall always have the right to redeem the houses in the
cities belonging to them. If someone buys a house in one of their cities from a
Levite, it must be released in the Jubilee Year, for the houses in the Levite
cities are their hereditary property.” (v32-33).
“When your neighbour becomes poor and is unable to support himself, you
must help him to survive, whether he is a foreigner or an Israelite.
“Do not take any interest from him. Fear Adonai, and allow him to live
alongside you as your brother.
“Do not take advantage of him and do not make him pay interest for your
money, and do not sell him your food at high prices. I am Adonai, (Who) brought
you out of Egypt to give you the land of Canaan.” (v35-38).
“If your fellow Israelite becomes poor and sells himself to you, you
must not treat him like a slave.
“Treat him as an employee or a hired worker. He shall serve you only
until the Jubilee Year. Then he and his children shall be free to leave you and
return to his family and his hereditary land.
“Always remember that you are My servants whom I freed out of Egypt.
Your fellow Israelites must not be sold in the market as slaves. Do not
mistreat or brutalize them, because you must show your respect for Adonai.
“You can purchase male or female slaves from the nations around you. You
can also buy slaves from the foreigners who live among you, and from their
families that are born in your land. These shall become your property. They are
property that you can pass down to your children, and they can be your slaves
forever.
“But as far as your fellow Israelites are concerned, you must not be
cruel to them.” (v39-46).
“If a foreigner becomes wealthy while your Israelite brother becomes
poor and is sold to a foreigner who worship idols, he must be saved. After he
is sold, he must be redeemed by one of his close relatives—his uncle or cousin,
or the closest relative in his family. If he manages to earn enough money, he
can redeem himself.
“The price for his freedom shall be based on the number of years that
remain until the Jubilee. If there are still many years until the Jubilee, the
freedom money he pays his purchaser shall be based on the amount of money for
which he was sold and when he sold himself.” (v47-51).
“Such a slave must be treated the same as an employee hired on a yearly
basis. You must not allow his master to treat him cruelly.
“If the slave is not freed by any of the above means, then he and his
children shall be freed in the Jubilee Year.” (v53-54).
“All this because the Israelites are actually My slaves. They are My
slaves because I brought them out of Egypt and saved them. I am Adonai.” (v55).
“You must not make idols. Do not carve stone idols or erect sacred
pillars. Do not erect idols in your land and worship them. I am Adonai. I
forbid it.” (v1).
“Observe My (Shabbaton) and respect My sanctuary. I am Adonai. I demand
it.
--
What contemporary and aggregately traditional wisdom similarly supports
the practise of allowing agricultural land to lay fallow for a certain period
and recuperate? How might such a practise be proficiently implemented within
contemporary circumstances, and within a comprehensive manner?
How does the description of all land belonging to Adonai factor within
the precepts of property within the tradition of Judaism? What is the nature of
the connexion between Israelis and land and resources, amidst this
understanding; and even, Eretz Israel? How is the connexion between the Levites
and land influenced by this proclamation? And how does this proclamation
compare and contrast with the Hindu and Buddhist notion of Maya and property
ownership, as well as Jesus’s teaching of, “Rendering unto Caesar,” and Koranic
teachings regarding property?
Amidst the designation of each child of Israel receiving a portion of
hereditary land within Eretz Israel, and this hereditary portion of land
respectively returning to all Israeli children upon Yovel; how does this
doctrine account for the propensity of an Israeli having numerous progeny such
that the original hereditary land is insufficient in maintain the entire
family?
What is the distinguishing characteristic of houses within walled
cities, so as to be an exception to the Yovel rule (particularly considering
the preceding proclamation that all land ultimately belongs to Adonai)?
What are the aggregate rules specifically pertaining the land rights and
“property ownership” rights held by Levites? What are the restrictions and what
are the allowances? Amidst the propensity of land being donated to Levites in
perpetuity, is there a susceptibility of all of Eretz Israel being perpetually
owned by the Levites? How does this compare with the arrangements that Yosef
makes for the Israelites with Paraoh and Egypt?
Amidst the mitzvah of having 1 law for the (ger) foreigner and the
native, what is the confluence of this doctrine with the allowance to have ger
slaves and the prohibition from having Israelie slaves; and similar
distinctions regarding charging interests, and additionally?
Amidst the consideration of different law being adhered to by different
tribes and societies, how is the mitzah (rule) regarding the purchase and
valuation of an Israeli servant intended to be implemented, when that Israeli
servant is purchased by a ger (foreigner) who adheres to different rules?
Amidst the loyalty commanded in redeeming an Israeli who is sold to a
ger, what requirements are made for actually preventing such a transaction by
sufficiently providing for the needs of an Israeli who considers selling one’s
self into servitude?
What is to be appropriately understood within the notion of Israelis
being the slaves of Adonai? How does this implicit “guilting” of Israelis compare
within the doctrine of “Original Sin” within Christianity, the doctrine of
“Becoming” within Buddhism, the doctrine of “Islam” (submission) within Islam,
and the concept of Karma and Varnas within Hinduism?
Amidst the strict prohibition from making idol worship and practising
worship of idols, how does bowing to the Torah and to the Temple compare with
similarly bowing towards Mecca and the Kaba, within Islam; bowing to murtis and
additional objects within Hinduism and Buddhism, and bowing to the cross and
statues of Saint Mary and Jesus, within Christianity?
--
Bhagavad Gita
Chapter 14
“My womb is prakiti;
in that I place the seed. Thus
all created things are born.
“Everything born, Arjuna, comes from the womb of prakriti,
and I am the seed-giving (progenerator).”
(v3-4)
“It is the three gunas born of prakiti—sattva, rajas, and
tamas—that bind the immortal Self to the body.”
(5)
“Sattva—pure, luminous, and free from sorrow—binds us with
attachment to happiness and wisdom.
“Rajas is passion, arising from selfish desire and
attachment. These bind the Self with
compulsive action.
“Tamas, born of ignorance, deludes all creatures through
heedlessness, indolence, and sleep”
(v6-8)
“The wise see clearly that all action is the work of the
gunas. Knowing that which is above the
gunas, they enter into union with (Me).
“Going beyond the three gunas which form the body, they
leave behind the cycle of birth and death, decrepitude and sorrow, and attain
to immortality.” (v19-20)
“What are the characteristics of those who have gone beyond
the gunas, O Lord? How do they act? How have they passed beyond the gunas’ hold?
“They are unmoved by the harmony of sattva, the activity of
rajas, or the delusion of tamas. They
feel no aversion when these forces are active, nor do they crave for them when
these forces subside.
“They remain impartial, undisturbed by the actions of the
gunas. Knowing that it is the gunas
which act, they abide within themselves and do not vacillate.
“Established within themselves, they are equal in pleasure
and pain, praise and blame, kindness and unkindness. Clay, a rock, and gold are the same to
them. Alike in honor and dishonor, alike
to friend and foe, they have given up every selfish pursuit. Such are those who have gone beyond the
gunas.” (v21-25)
“By serving (Me) with steadfast love, a man or woman goes
beyond the gunas. Such a one is fit for
union with Brahman. For I am the support
of Brahman, the eternal, the unchanging, the deathless, the everlasting
(Dharma), the source of all joy.” (v26)
--
Bhagavad Gita
Chapter 14
“Let (Me) tell you more
about the wisdom that transcends all knowledge, through which the saints and
sages attained perfection.
“Those who rely on this
wisdom will be united with (Me). For them
there is neither rebirth nor fear of death.”
(v1-2).
“It is the three gunas
born of prakriti—sattva, rajas, and tamas—that bind the immortal Self to the
body.
“Sattva—pure, luminous,
and free from sorrow—bind us with attachment to happiness and wisdom.
“Rajas is passion,
arising from selfish desire and attachment.
These bind the Self with compulsive action.
“Tamas, born of
ignorance, deludes all creatures through heedlessness, indolence, and
sleep.” (v5-8).
“The wise see clearly
that all action is the work of the gunas.
Knowing that which is above the gunas, they enter into union with (Me).
“Going beyond the three
gunas which form the body, they leave behind the cycle of birth and death,
decrepitude and sorrow, and attain to immortality.” (v19-20).
“They are unmoved by the
harmony of sattva, the activity of rajas, or the delusion of tamas. They feel no aversion when these forces are
active, nor do they crave for them when these forces subside.” (v22).
“They remain impartial,
undisturbed by the actions of the gunas.
Knowing that it is the gunas which act, they abide within themselves and
do not vacillate.
“Established within
themselves, they are equal in pleasure and pain, praise and blame, kindness and
unkindness. Clay, a rock, and gold are
the same to them. Alike in honor and
dishonour, alike to friend and for, they have given up every selfish
pursuit. Such are those who have gone
beyond the gunas.
“By serving (Me) with
steadfast love, a man or woman goes beyond the gunas. Such a one is fit for union with
Brahman. For I am the support of
Brahman, the eternal, the unchanging, the deathless, the everlasting (Dharma),
the source of all joy.” (v22-26).
--
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?
--
Digha Nikaya
Sakka Panha Suttanta
Chapter 1
“Thus have I heard. The Exalted One was once staying in Magadha,
to the east of Rajagaha, at a Brahmin village named Ambasanda. There he
resided on the Vediya mountain to the north of the village, in the cave called
the cave of Indra’s Sal Tree. Now at that time a longing came over Sakka,
the king of the (deities), to visit the Exalted One.” (v1).
Saka communicates to additional celestial beings the intention to visit
the Buddha.
“So Sakka, the king of the (deities), surrounded by the
Thirty-and-Three, and attended by Five-crest the Gandhabba, vanished from his
heaven as easily as a strong man might shoot out his arm, or draw in his arm
outshot, and reappeared in Magadha, standing on the Vediya mountain.”
(v2).
“Then said Sakka, the king of the (deities), to Five-crest the
Gandhabba:-- ‘Difficult of approach, dear Five-crest, are Tathagatas, to one
like me, when they are rapt in the bliss of meditation, and for that purpose
abiding in solitude. But if you were first to gain over the Exalted One
by your music then might I afterwards come up and visit him, the Arahant, the
Buddha supreme.” (v4).
Five-crest the Gandhabba sings to the Buddha.
“And he stood on one side, and let his lyre be heard and recited these
verses concerning the Awakened One and the Truth, the Arahants and
Love:--” (v4).
“Lady, thy father Timbaru I greet
“With honour due, O Glory-of-the-Sun!
“In that he wrought a thing so nobly fair
“As thou, O fount divine of all my joy!” (v5).
“When Five-crest had finished the Exalted One said to him:-- ‘The sound
of your strings, Five-crest, so harmonizes with that of your song, and the
sound of your voice with that of the strings, that your lyre does not too much
colour your song, nor your song too much colour your play. Where,
Five-crest, did you learn these verses ‘concerning the Awakened One and the
(Dharma), the Arahants, and Love?’” (v6).
“The Exalted One, (leader), was once staying at Uruvela, on the bank of
the Neranjara river, at the foot of the Goatherd’s Banyan tree before he
attained to Enlightenment. Now at that time, (leader), the lady called
Bhadda, in appearance as Sunshine, daughter of Timbaru, king of the Gandhabbas,
was beloved by me. But that lady, (leader), was in love with
another—Sikhaddi, son of Matali the charioteer. And since I could not get
the lady by any method whatever, I took my lyre of yellow Beluva wood, and
going to the abode of Timbaru, king of the Gandhabbas, I played my lyre and
recited these verses concerning the Awakened One, the (Dharma), the Arahants
and Love:--” (v6).
The song is repeated.
“And when I had finished, (leader), the Lady Suriyavaccasa said to me:--
“ ‘That Blessed One, sir, I have not seen face to face, and yet I heard
of him when I went to dance at the Sudhamma Hall of the Three-and-Thirty
(deities). Since you so extol the Blessed One, let there be a meeting
between thee and me today. So, (leader), I met that lady, not on that day
but afterwards.” (v7).
Sakka observes Gandhabba and the Buddha conversing and manoeuvres to
approach the Buddha.
“Now at that time in the cave the rough passages were made smooth, the
narrow spaces were made wide, and in the dark cavern it became bright, such was
the potency of the celestials. Then said the Exalted One to Sakka:--
‘Wonderful is this! Marvellous is this, that the venerable Kosiya, with
so much to do, so much to perform, should come hither!’” (v9).
Sakka tells the Buddha of a previous encounter with the Buddha.
“(Leader), I have heard and understood when in the presence of those
(deities) who were reborn into the heaven of the Three-and-Thirty before Us,
that when a Tathagata, an Arahant Buddha supreme, arises in the world, the
celestial hosts wax in numbers, and the Asura hosts wane. And I myself,
(leader), have seen and can witness that this is so. Take, (leader), this
case. There was, at Kapilavatthu, a daughter of the Buddha, the Dhamma,
and the (Sangha), and who fulfilled the precepts. She, having abandoned a
woman’s thoughts and cultivated the thoughts of a man, was, at the dissolution
of the body after her death, reborn to a pleasant life, into the communion of
the Three-and-Thirty (deities), into sonship with us. And there they knew
her as ‘Gopaka of the sons of the (deities), Gopaka of the sons of the
(deities).’ Moreover, (leader), there were three bhikkhus who, having
followed the religious life prescribed by the Exalted One, were reborn into a
lower state among the Gandhabbas. Surrounded by and enjoying the
pleasures of the five senses, they used to wait upon and minister to us.
Things being so, Gopaka upbraided them saying:-- ‘here were your ears, sirs,
that ye hearkened not to the Dhamma of the Exalted One? Here am I who
being but a maiden, trusting the Buddha, the Dhamma, and the (Sangha), and
fulfilling the precepts, abandoned all my woman’s thoughts and, cultivating a
man’s thoughts, was reborn after my death into a pleasant life, into communion
with the Three-and-Thirty (deities), into the sonship of Sakka, the (leader) of
the (deities), and am known as Gopaka, son of the (deities). But ye,
sirs, following the religious life of the Exalted One, have only been reborn
into the lower state of Gandhabbas. A sad thing, indeed, is this to see,
when we behold our co-religionists reborn into the inferior condition of
Gandhabbas.’ Of those fairies, (leader), thus rebuked by Gopaka, two
acquired in that same lifetime mindfulness, and therewith the heaven of the
ministers of Brahma. But the third fairy clave to sensuous
enjoyment.” (v11).
The song of Gopaka is recited.
“Then the Exalted One thought: ‘For a long time now this Sakka has
lived a purelife. Whatever question he may ask of me will be to
(benevolent) purpose, and not frivolous. And what I shall answer, that
will he quickly understand.’ Then did the Exalted One address these verses
to Sakka, (leader) of deities:--” (v13).
--
How does the Gandhabba’s song to the Buddha compare with the Songs of
David and additional poetry within the Tanakh of Judaism?
Amidst the Buddha’s equanimity and emphasis upon transcending the lures
of the senses, how is it that Gandhabba’s song is able to influence the Buddha
in such a manner?
What are the implications of the story of Gopaka, particularly regarding
the gender specificity of an individual amidst the experience of
reincarnation? Amidst the Buddhist belief of reincarnation, is it
possible for a male to have a previous experience as a female, and a female the
previous experience of a male? What implications does such gender
“Universality” have within the notion of reincarnation being the esoteric
experience of an individual amidst the infinity of, and unity within, the
Universe (both past and future)? How does such an understanding help men
to adhere to the responsibilities of being men within this lifetime, and help
women to adhere to the responsibilities of being women within this lifetime?
--
Gospels
Luke 19
Jesus enters Jericho, calls
Zacchaeus from the tree, and rests within his house.
Jesus tells the parable of the
3 servants, each given 1 pound: 1 making 10 pounds, 1 making 5 pounds, and 1
simply storing the 1 pound.
Jesus sends 2 disciples to
retrieve a colt upon which to enter Jerusalem.
Jesus’ disciples celebrate
Jesus; the Pharisees solicit Jesus to discipline his disciples; and Jesus
proclaims that the silence of his disciples prompts the stones to shout.
Jesus mourns the impending
devastation of Jerusalem.
“And he entered the temple and
began to drive out those who sold, saying to them, ‘It is written, ‘My house
shall be a house of prayer’; but you have made it a den of robbers.’” (v45-46).
--
Gospels
Luke 20
“One day, as he was teaching the people in the temple and preaching the
gospel, the chief priests and the scribes with the elders came up and said to
him, ‘Tell us by what authority you do these things, or who it is that gave you
this authority.’ He answered them, ‘I
also will ask you a question: now tell
me, Was the baptism of John from heaven or from men?’ And they discussed it with one another,
saying, ‘If we say, ‘From heaven,’ he will say, ‘Why did you not believe
him?’ But if we say, ‘From men,’ all the
people will stone us; for they are
convinced that John was a prophet.’ So
they answered that they did not know whence it was. And Jesus said to them, ‘Neither will I tell
you by what authority I do these things.’”
(v1-8).
Jesus tells the parable of the murderous tenants.
“But he looked at them and said, ‘What then is this that is written:
‘The very stone which the builders rejected has become the head of the
corner’?” (v17).
“The scribes and the chief priests tried to lay hands on him at that very
hour, but they feared the people; for
they perceived that he had told this parable against them. So they watched him, and sent spies, who
pretended to be sincere, that they might take hold of what he said, so as to
deliver him up to the authority and jurisdiction of the governor.” (v19-20).
“They asked him, ‘Teacher, we know that you speak and teach rightly, and
show no partiality, but truly teach the way of God, Is it lawful for us to give tribute to
Caesar, or not?’ But he perceived their
craftiness, and said to them, ‘Show me a coin.
Whose likeness and inscription has it?’
They said, ‘Caesar’s.’ He said to
them, ‘Then render to Caesar the things that are Caesar’s, and to God the
things that are God’s.’” (v21-26)
“And Jesus said to them, ‘The sons of this age marry and are given in
marriage; but those who are accounted
worthy to attain to that age and to the resurrection from the dead neither
marry nor are given in marriage, for they cannot die any more, because they are
equal to angels and are sons of God, being sons of the resurrection.’” (v34-36).
Jesus asks how can David call Moshiach, “Leader.”
“And in the hearing of all the people he said to his disciples, ‘Beware
of the scribes, who like to go about in long robes, and love salutations in the
market places and the best seats in the synagogues and the places of honor at
feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” (v45-47).
--
Gospels
Luke 19
“He enter Jericho and was passing through. And there was a man
named Zacchaeus; he was a chief tax collector, and rich.” (v1-2).
Jesus gathers within the residence of Zacchaeus.
Jesus tells the parable of the servants who are entrusted with talents.
Jesus approaches and enters into Yerushalayim.
--
Gospels
Luke 20
“One day, as he was teaching the people in the temple and preaching the
gospel, the chief priests and the scribes with the elders came up and said to
him, ‘Tell us by what authority you do these things, or who it is that gave you
this authority.’” (v1-2).
Jesus asks from what authority John the Baptist preaches, and upon the
hesitancy of the scribes and elders, Jesus refuses to communicate the authority
from which he preaches.
Jesus tells the parable of the ungrateful servants who kill the man’s
son.
“But he looked at the and said, ‘What then is this that is written:
“ ‘ ‘The very stone which the builders rejected has become the head of
the corner’? Every one who falls on that stone will be broken to
pieces; but when it falls on any one it will crush him.’” (v17-18).
“They asked him, ‘Teacher, we know that you speak and teach rightly, and
show no partiality, but (Truly) teach the way of God. Is it lawful for us
to give tribute to Caesar, or not?’ But he perceived their craftiness,
and said to them, ‘Show me a coin. Whose likeness and inscription has
it?’ They said, ‘Caesar’s.’ He said to them, ‘Then render to Caesar
the things that are Caesar’s and to God the things that are God’s.’”
(v21-25).
“And Jesus said to them, ‘The sons of this age marry and are given in
marriage; but those who are accounted worthy to attain to that age and to
the resurrection from the dead neither marry nor are given in marriage, for
they cannot die any more, because they are equal to angels and are sons of God,
being sons of the resurrection.’” (v34-36).
“And in the hearing of all the people he said to his disciples, ‘Beware
of the scribes, who like to go about in long robes, and love salutations in the
market places and the best seats in the (Synagogues) and the places of honor at
feasts, who devour widows’ houses and for a pretense make long prayers.
They will receive the greater condemnation.’” (v45-47).
--
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 20 – 22
It seems as though Jesus has a considerable amount of disdain towards
the leaders of society during his temporal experiences; why is that?
And how does this compare to his teachings regarding “loving one’s
enemy” and providing forgiveness?
What may be some contemporary versions of Jesus’s counter-challenge
regarding the baptism of John? What are
the points of indecision on the part of current conventional authorities?
Amidst the teaching “rendering unto Caesar,” and “rendering unto God,”
is there any legitimacy within the consideration of the very likeness of
Caesar, and even Caesar himself, being the creation of, and belonging to, God?
Does Jesus’s teaching, regarding the similarity of people to angels and
abstaining from marriage, have any implications regarding temporal
behaviour? Is this a factor that
traditionally leads to the practise of celibacy within Christianity? And how does this teaching compare with the
teachings within the Koran regarding the ascension of believers upon the Day of
Judgment? How do these teachings also
compare to the respective teachings regarding Nirvana, within Buddhism and
Hinduism?
From the example of the poor widow making a donation, is there any
legitimacy within the inference of there existing some form of intrinsic
righteousness within poverty? What may
be the nature of any such righteousness?
How does this compare to practise of asceticism in Buddhism and
Christianity? And how does this compare
with the notion of wealth being received by doers of good (as shared within the
first chapter of the Pari Nibanna Suttanta of the Digha Nikaya)? And how does this compare with respective
traditional notion regarding blessings being received because of meritorious
deeds and righteousness, particularly within Judaism and Islam?
How does Jesus’s teaching regarding the tumult and the destruction of
the temple, and maintaining vigilance of righteousness, compare with the
teachings of the Buddha, within the first chapter of the Pari Nibbana Suttanta,
regarding wrongful and rightful conduct, and the respective consequences of
each?
What is the metaphysical nature of the bread and wine that Jesus refers
to as his body and blood? What are some
additional metaphysical teachings regarding nutrients, that are shared within
additional religious traditions?
How does Jesus’s teachings within chapter 22 of the Gospel according to
Luke, regarding the taking of purses and swords, compare to the previous
teachings that Jesus references, regarding “turning the other cheek,” and
“giving without receiving”? Which
teachings are to be practised within contemporary circumstances? Are there select circumstances for the
practise of either one? And how is this
influenced by Jesus condemnation of the violent response amidst his arrest, and
his healing of the slave whose ear is cut within the conflict?
--
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”?
--
Discussion Questions From Chapters 20 – 22
How do the scribes, elders, Pharisees, and Sadducees amongst the period
of Jesus’ temporal existence, compare with contemporary Christians?
What implications does Jesus’ teaching, regarding marriage in the age to
come, have pertaining to the practise of marriage within the temporal
experience?
What is the nature of the confluence between the “likeness of Caesar,”
“the widow’s 2 copper coins,” and the practise of asceticism and the refusal to
utilise any money? How is these phenomena factor within the “economic
doctrines” regarding the Buddha and the disciplines of Buddhist Monks and Nuns,
with the distinction of Levi’s, with the Hindus Sadhus, and within Islam, as
well?
How does Moshe’s warning regarding false prophesy compare with Jesus’
warning regarding false prophesy? Are such warnings similarly provided
within Hinduism, Buddhism, and Islam; and if so, how does such compare
and contrast with these?
What is the nature of a “self-fulfilling prophesy,” and the manner in
which people begin to enact adverse circumstances as a means of attempting to
fulfil such prophesies? How do the teachings of behaviour amidst such
adversities compare with previous teachings of righteousness, compassion, and
benevolence during “ordinary” circumstances?
It may be considered that a strongly genuine and earnest apostle of
Jesus receives the passage of Chapter 21 as a teaching to share the Gospel with
all humanity and that such “sharing” requires formally converting all
humanity to Christianity, and officially proclaiming the Christian Faith, in
order to prepare humanity for the prophesy that Jesus communicates;
however, that may be understood as a “surface level” reception of Jesus’
message, and that “loving others as 1 loves 1’s self, involves learning about
others and being willing to accept the Truth that others have to offer, as
well;” an example of this “Golden Rule” may be explained through Jane and
Joanne; Jane likes apples and Joanne like oranges; when Jane wants
to be nice to Joanne, is it appropriate for her to give Joanne an apple or an
orange? And when Joanne wants to be nice to Jane, is it appropriate for
her to give Jane an orange or an apple? And when Jane and Joanne are
Truly close friends, does it matter what 1 gives the other?
What is the nature of both the strength and the weakness of the
master; and the strength and the weakness of the slave?
How does Jesus’ teaching for acquiring sandals, bags, and swords, affect
his preceding teaching to go without 2 sandals and without 2 tunics? And
how is the “swords” doctrine affected by Jesus later proclaiming, “This is
enough,” and healing the slave whose ear is cut off from 1 of Jesus’
disciples? Amidst the continuation of temporal life, and continuing
convention therein, and the existence of the followers of Jesus therein, what
are the temporal systems of economics and governance that are to be implemented
from the aggregate of Jesus’ teachings (from 1st to last, to 2
tunics, and inbetween)? What teachings supercede other teachings, and
what teachings remain constant? How does this compare with the mitzvot
that Moshe imparts, as well as the respective teachings and practises within
Hinduism, Buddhism, and Islam?
--
Koran
Sura 38 Sad
“Truthful God! By the Quran, possessing eminence!
“Nay, those who disbelieve are in self-exaltation and opposition.
“How many a generation We destroyed before them, then they cried when
there was no longer time for escape!
“And they wonder that a warner from among themselves has come to them,
and the disbelievers say: This is an enchanter, a liar.
“Makes he the (deities) a single God? Surely this is a strange
thing.
“And the chiefs among them say: Go and steadily adhere to your
(deities): surely this is a thing intended.
“We never heard of this in the former faith: this is nothing but a
forgery.
“Has the Reminder been revealed to him from among us? Nay, they
are in doubt as to My Reminder. Nay, they have not yet tasted My
chastisement.” (v1-8).
“And they say: Our Lord, hasten on for us our portion before the
day of Reckoning.
“Bear patiently what they say, and remember Our servant David, the
possessor of power. He ever turned to Allah.” (v16-17).
“When they came upon David so he was afraid of them. They
said: Fear not; two litigants, of whom one has wronged the other,
so decide between us with justice, and act not unjustly, and guide us to the
right way.
“This is my brother. He has ninety-nine ewes and I have a single
ewe. Then he said, Make it over to me, and he has prevailed against me in
dispute.
“He said: Surely he has wronged thee in demanding thy ewe to add
to his own ewes. And surely many partners wrong one another save those
who believe and do (benevolence), and very few are they! And David knew
that We had tried him, so he asked his Lord for protection, and he fell down
bowing and turned to God.
“So We gave him this protection, and surely he had a nearness to Us and
an excellent resort.
“O David, surely We have made thee a ruler in the land; so judge
between men justly and follow not desire, lest it lead thee astray from the
path of Allah. Those who go astray from the path of Allah, for them is
surely a severe chastisement because they forgot the day of Reckoning.”
(v22-26).
“And We created not the heaven and the earth and what is between them in
vain. That is the opinion of those who disbelieve. So woe to those
who disbelieve on account of the Fire!
“Shall We treat those who believe and do (benevolence) like the mischief
makers in the earth? Or shall We make the dutiful like the wicked?
“This is a Book that We have revealed to thee abounding in
(benevolence), that they may ponder over its verses, and that the men of
understanding may mind.” (v27-29).
There is a description of Solomon.
“And remember Our servant Job. When he cried to his Lord:
The devil has afflicted me with toil and torment.
“Urge with thy foot; here is a cool washing-place and a drink.
“And We gave him his people and the like of them with them, a mercy from
Us, and a reminder for men of understanding.
“And take in thy hand few worldly (benefits) and earn (benevolence)
therewith and incline not to falsehood. Surely We found him
patient; most excellent the servant! Surely he ever turned to
Us.” (v41-44).
“And remember Our servants (Avraham) and (Yitzak) and (Yaakov), men of
power and insight.
“We indeed purified them by a pure quality, the keeping in mind of the
final abode.
“And surely they were with Us, of the elect, the best.
“And remember Ishmael and Elisha and Dhu-l-Kifl; and they were all
of the best.” (v45-48).
“This is a reminder. And surely there is an excellent resort for
the dutiful:
“Gardens of perpetuity—the doors are opened for them.
“Reclining therein, calling therein for many fruits and drink.
“And with them are those modest in gaze, equals in age.
“This is what you are promised for the day of Reckoning.
“Surely this is Our sustenance; it will never come to an end—
“This is for the (benevolent)! And surely there is an evil resort
for the inordinate—
“Hell. They will enter it. So evil is the resting place.
“This—so let them taste it, boiling and intensely cold drink,
“And other similar punishment, of various sorts.” (v49-58).
“Say: I am only a warner; and there is no (Deity) by Allah,
the One , the Subduer of all—
“The Lord of the heavens and the earth and what is between them, the
Mighty, the Forgiving.
“Say: It is a message of importance,
“From which you turn away.
“I have no knowledge of the exalted chiefs when they contend.
“Only this is revealed to me that I am a plain warner.” (v65-70).
“When thy Lord said to the angels: Surely I am going to create a
mortal from dust.
“So when I have made him complete and breathed into him of My spirit,
fall down submitting to him.
“And the angels submitted, all of them,
“But not Iblis. He was proud and he was one of the disbelievers.
“(Allah) said: O Iblis, what prevented thee from submitting to him
whom I created with both My hands? Art thou proud or art thou of the
exalted ones?
“He said: I am better than he; Thou hast created me of fire,
and him Thou didst create of dust.
“(Allah) said: Go forth from hence! Surely thou art driven
away:
“And surely My curse is on thee to the day of Judgment.
“He said: My Lord, respite me to the day that they are raised.
“(Allah) said: Surely thou art of the respited ones.
“Till the day of the time made known.
“He said: Then, by Thy Might! I will surely lead them all
astray.
“Except Thy servants from among them, the purified ones.
“(Allah) said: The Truth is, and the (Truth) I speak—
“That I shall fill hell with thee and with all those among them who
follow thee.” (v71-85).
“Say: I ask you no reward for it; nor am I of the impostors.
“It is naught but a Reminder to the nations.
“And certainly you will come to know about it after a time.”
(v86-88).
--
Within the beginning of Sura Sad, there is the description of the
polytheistic worship of unbelievers; wherein, there is also the utilisation
of affirmative rhetoric that issues the command for such polytheism; and
within a stringent “literal” reading of the text, one may be able to
effectively proclaim that: within the Koran (or at least within English
translations of the Koran), there is a command to practise polytheism;
however, when recognised within the proper context, one may better understand
that the “literal” command is made by the “chiefs” who are actually
transgressing against the teachings of the Koran; and similar issues of
rhetoric may be found directly and implicitly within the Holy Scriptures of
additional religions, as well; and this provides consideration of the
paradox of the fruit from the Tree of Knowledge (shared within the
Torah): how does one teach the abstinence from committing a transgressive
act without effectively introducing the very thought of the act, itself?
Whilst the two teachings, regarding 99 and 1, may be within different
contexts, what may be the direct and/or esoteric connexion between the 1 lost
sheep of the 99 (of the single shepherd), that Jesus references, and the 1
contested sheep amongst the 99 sheep (of the disputing brothers), that are
referenced within the Koran?
Within the description of the creation of the Earth and Universe, the first
person plural tense is utilised (within English translations), with this
presumably being a communication from the angels who reveal the Koran to
Muhammad (and perhaps specifically from the angel, Gabriel, Jibril); yet,
within this utilisation of the first person plural, there is also the assertion
of intentionality (at least through the negation of a negative proclamation),
in explaining the purpose of creation; yet, understanding the Islamic
Theology of angels simply manifesting the Will of Allah, rather than having any
specific “deific” characteristic, how is this communication of the first person
plural, and the intentionality, to be appropriately understood? Is this
simply the “voice” of Allah being communicated through the aggregate of the angels
involved in this Creation and the communication? How does this compare
with Adonai’s communications shared within the opening of Beresheit, within the
Torah, as well as with additional communications respectively shared within the
respective Holy Scriptures of additional religious traditions?
How does the distinction between “those who do benevolence” and the
“mischief makers” compare with the teachings of equanimity respectively found
within Hinduism and Buddhism?
How might the punishment of boiling hot water and intensely cold water
be understood within the geographic nature, habitat, and context within which
the Koran emerges, within Arabia? How might such punishments be
understood amidst such revelation emerging from one (or both) of the polarities
of the arctic/antarctic and the equator? How might the communication of
such revelation be distinguished when coming from a respectively, mountainous,
plains, forest, desert, seacoast, island, or additional region?
Amidst the favourable references to Yitzak and Yaakov, there is the
consideration : when this Sura is revealed, in comparison to additional
revelations that substantially denigrate Israelis? And, how do these
teachings exist amidst additional teachings regarding the admonishment of
Israelis?
Within the Koran, there is reference to “the heavens,” whilst within the
respective English translations of additional Holy Scriptures from additional
religious traditions, there is reference to the singular, “Heaven;” what
are the intrinsic and/or significant distinctions between these 2 terms (and
particularly the singularity and the plurality)? Are these effectively 2
descriptions of the same phenomenon, even whilst the perceptions or beliefs of
this phenomenon may be distinct?
What is the purpose of the angels submitting to man (Adam), and how does
this exist within the command for believers to only submit to Allah? How
does the narrative of Iblis compare with the tendency within humanity to
disobey authority; what does Iblis’s defiance reveal about parallel
(and/or synonymous) characteristics within humanity, and particularly the
manner within which we interact within each other? Is there an element of
both Iblis and Adam that exists within each of us; and how might such a
consideration be influenced amidst the notion of an element of Allah existing
within each of us, as well? What lessons regarding the duality of
obedience and counter-conventional righteousness are appropriately gleaned from
this passage, as well as from additional teachings within the Koran, as well as
respective teachings from Judaism, Hinduism, Buddhism, and Christianity?
Even amidst Iblis’s refusal to submit to Adam, Iblis remains reverent to
Allah; what are the dynamics that exist within Iblis’s nature? How
does Iblis’s solicitation and intention to tempt humanity compare and contrast
with humanity’s commandment to exist as warners?
--
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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