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 34 B’midbar;
118.9.23
Torah
B’midbar
1:1 – 4:20
“On the
first day of the second month, in the second year of the Exodus, Adonai spoke
to (Moshe) in the Wilderness of Sinai, in the Meeting Tent, saying:
“Take a
census of the entire Israelite community.
Do it by their clans and families, and record the names of every
male. You and Aaron shall record every
male over twenty years old who is fit for military service.” (v1-3).
“Choose
one leader from each tribe to assist you.
“These
are the names of the leaders who will assist you:
“For
(Reuven), Elitzur son of Shedeur.
“For
(Shimon), Shelumiel son of Zurishaddai.
“For
(Yudah), Nachshon son of Aminidab.
“For
Issachar, Nethanel son of Zuar.
“For
Zebulun, Eliav son of Helon.
“For
(Yosef’s) two sons:
“For
Ephraim, Elishama son of Amihud.
“For
Manasseh, Gamliel son of Pesazur.
“For
(Benyamin), Avidan son of Gidoni.
“For
Dan, Achiezer son of Amishaddai.
“For
Asher, Pagiel son of Okhran.
“For
Gad, Eliassaf son of Deuel.
“For
Naphtali, Achira son of Eynan.
“These
are the leaders, the heads of their tribes and the leaders of the thousands of
Israelites.” (v4-16).
The
results of the census include:
Reuven: 46,500; Shimon:
59,300; Gad: 45,650;
Yudah: 74,600; Issachar:
54,400; Zebulun: 57,400;
Ephraim: 40,500; Manasseh:
32,300; Benyamin: 35,400;
Dan: 62,700; Asher:
41,500; Napthali: 53,400.
“The
number of Israelite males according to their tribes, over twenty years old and
all fit for military service officially counted was 603,550.” (v45-46).
“However,
the men from the tribe of Levi were not counted together with the other
Israelites.
“Adonai
explained to (Moshe), saying:
“Do not
count the Levites together with the other Israelites. Put the Levites in charge of the Tabernacle
and all its furniture and equipment.
They will carry the Tabernacle and all its furniture, and they will take
care of it, and they will camp around the Tabernacle.” (v47-50).
“Adonai
spoke to (Moshe) and Aaron and instructed them, saying: Each Israelite tribe shall camp around its
own tribal banner. Each of the tribal
encampments shall be erected in a specified area around the Meeting Tent.” (v1-2).
The 2
tribes camping with Yudah are: Issachar
and Zebulun.
The 2
tribes camping with Reuven are: Shimon
and Gad.
The 2
tribes camping with Ephraim are:
Mannaseh and Benyamin.
The 2
tribes camping with Dan are: Asher and
Naphtali.
“This
is the family tree of Aaron and (Moshe) on the day that Adonai spoke to (Moshe)
at Mount Sinai.
“These
are the names of Aaron’s sons: Nadav the
first-born, Avihu, Eleazar, and Ithamar. These are the names of Aaron’s sons, the
anointed priests who were ordained to serve in the Tabernacle.” (v1-3).
“Adonai
spoke to (Moshe), saying:
“I have
chosen the Levites from the other Israelites as substitutes for all the
first-born among the Levites; the
Levites shall be Mine.
“This
is so because every first-born became Mine on the day I killed all the
first-born in Egypt. I set apart for
Myself every first-born in Israel, man and beast alike, and they shall remain
Mine. I am Adonai.” (v11-13).
“Adonai
spoke to (Moshe) in the Wilderness of Sinai and instructed him: Count the Levites, family by family. Count every male over the age of one month.” (v14-15).
“Levi
had three sons: Gershon, Kehoth, and
Merari.” (v17).
The
result of the census is: Gershonis: 7,500;
Kehothis: 8,600; Merari:
6,200.
“The
descendants of Gershon shall be responsible for the Meeting Tent, the
Tabernacle tapestries, the two roofs, the curtains in the entrance of the
Meeting Tent, the hangings at the entrance of the enclosure surrounding the
Tabernacle, the altar, the ropes, as well as all the equipment used in the
ceremonies.” (v25-26).
“They
(Kehothis) shall be responsible for the ark, the table, the golden menorah, the
two altars, the holy utensils, the partition curtain, and all the equipment
involving these items.” (v31).
“The
responsibility of the descendants of Merari shall include the frames,
crossbars, pillars, and bases of the Tabernacle, all its utensils, and the
equipment for their use, as well as the pillars, bases, pegs, and ropes of the
surrounding enclosure.” (v36-37).
“Any
unauthorized person who interferes or performs the duties of (Moshe) and Aaron
shall be put to death.” (v38).
“(Moshe)
and Aaron counted all the first-born male Levites who were over one month old
and registered their names. Adonai said,
‘The Levites are reserved for Me in place of all the first-born Israelite
males. I will also accept the Levites’
first-born animals in place of the Israelites’ first-born animals.” (v40-41).
“There
were 22,273 first-born Israelites and 22,000 first-born Levites. You must collect five pieces of silver from
each of the 273 extra first-born Israelites.”
(v46-47).
“Adonai
instructed (Moshe) and Aaron, saying:
“Take a
census of the Kehoth families of the tribe of Levi. Count all the males from thirty to fifty
years old who are able to work in the Meeting Tent.” (v1-3).
The
duties of the Kehothis, amidst the moving of the Israeli camp, are described.
--
What
pragmatic benefits does the census provide, aside from military
preparation? What insight does this
provide regarding the group dynamics of the Israelis, and how does this enhance
organisational behaviour? How does such
methodology compare and contrast with the comparatively “alinear”
characteristics/emphases within Hinduism and Buddhism? What are some benefits and challenges with
each approach?
How
does the specific designation and separation of the Levis influence the intrinsic
political organisation of Israelis and the manner in which Israelis interact
with other tribes and nations? What
challenges does the segregation of the Levis have upon the practise of
egalitarianism and the concept of “all individuals being equal”? What is the nature of the connexion between
Levis being the “chosen” of Israelis, and Israelis being the “chosen” of
humanity? Amidst any elitist tendencies
of such a designation regarding Israelis, is it necessary for the “ger”
(strangers, Gentiles) to inspire equality first within the Israelis (and beyond
the segregation of the Levis)? If so,
how may this appropriately be accomplished?
And how does this compare with the segregation of Varnas (castes),
within Hinduism; the binary of Arahants
and laypeople, within Buddhism; the
binary of believers and misbelievers, within Islam; the binary of “saved” and “unsaved,” within
Christianity; and perhaps the binary of
Brahmin and other castes, or Dalit and other castes, with Hinduism?
How
does the contemporary circumstance of Rabbis and clergy emerging from tribes
other than necessarily the Levis affect the prescribed hierarchy within
Judaism, and further amongst Israelis?
Does contemporary circumstances reveal any intentionality regarding the
interest of egalitarianism amongst Israelis, and perhaps further amongst
humanity? How might the contemporary
experience of, and affinity towards, this comparative egalitarianism (with
respect to tribal affiliation) actually hinder the emergence of Moshiach and
the Messianic Era, according to traditional beliefs? What is the nature of political and religious
order amidst Moshiach and within the Messianic Era? How does this compare with similar intentions
within Christianity and Islam, as well as with Hinduism and Buddhism and
additional religious traditions?
--
Bhagavad Gita
Chapter 16
“Be fearless and pure; never waiver in your determination or your
dedication to the spiritual life. Give
freely. Be self-controlled, sincere,
truthful, loving, and full of the desire to serve. Realize the truth of the scriptures; learn to be detached and to take joy in
renunciation.” (v1).
“Do not get angry or harm any
living creature, but be compassionate and gentle; show good will to all.
“Cultivate vigor, patience,
will, purity; avoid malice and
pride. Then, Arjuna, you will achieve
your divine destiny.” (v2-3).
“Other qualities, Arjuna, make
a person more and more inhuman:
hypocrisy, arrogance, conceit, anger, cruelty, ignorance.” (v4).
Sri Krishna describes some people
having Divine tendencies, and some having demonic.
“The demonic do things they
should avoid and avoid the things they should do. They have no sense of uprightness, purity, or
truth.” (v7).
“‘There is no (Deity),’ they
say, ‘no truth, no spiritual law, no moral order. The basis of life is sex; what else can it be?’
“Holding such distorted views,
possessing scant discrimination, they become enemies of the world, causing
suffering and destruction.” (v8-9).
“Hypocritical, proud, and
arrogant, living in delusion and clinging to deluded ideas, insatiable in their
desires, they pursue their unclean ends.
“Although burdened with fears
that end only with death, they still maintain with complete assurance,
‘Gratification of lust is the highest that life can offer.’” (v10-11).
“Bound on all sides by
scheming and anxiety, driven by anger and greed, they amass by any means they
can a hoard of money for the satisfaction of their cravings.” (v12).
“Self-important, obstinate,
swept away by the pride of wealth, they ostentatiously perform sacrifices
without any regard for their purpose.
“Egotistical, violent,
arrogant, lustful, angry, envious of everyone, they abuse (My) presence within
their own bodies and in the bodies of others.”
(v17-18)
“There are three gates to this
self-destructive hell: lust, anger, and
greed. Renounce these three.” (v21).
“Therefore let the scriptures
be your guide in what to do and what not to do.
Understand their teachings; then
act in accordance with them.” (v24).
--
Bhagavad Gita
Chapter 16
“Be
fearless and pure; never waver in your
determination or your dedication to the spiritual life. Give freely.
Be self-controlled, sincere, (Truthful), loving, and full of the desire
to serve. Realize the (Truth) of the
scriptures; learn to be detached and to
take joy in renunciation.
“Do not
get angry or harm any living creature, but be compassionate and gentle; show (benevolent) will to all.
“Cultivate
vigor, patience, will, purity; avoid
malice and pride. Then, Arjuna, you will
achieve your divine destiny.” (v1-3).
Other
qualities, Arjuna, make a person more and more inhuman: hypocrisy, arrogance, conceit, anger,
cruelty, ignorance.
“The
divine qualities lead to freedom; the
demonic, to bondage. But do not grieve,
Arjuna, you were born with divine attributes.”
(v4-5).
“Some
people have divine tendencies, others demonic.
I have described the divine at length, Arjuna; now listen while I describe the
demonic.” (v6).
“The
demonic do things they should avoid and avoid the things they should do. They have no sense of uprightness, purity, or
(Truth).” (v7).
“
‘There is no God,’ they say, ‘no (Truth), no spiritual law, no moral
order. The basis of life is sex; what else can it be?’
“Holding
such distorted views, possessing scant discrimination, they become enemies of
the world causing suffering and destruction.”
(v8-9).
“Hypocritical,
proud, and arrogant, living in delusion and clinging to deluded ideas,
insatiable in their desires, they pursue their unclean ends.
“Although
burdened with fears that end only with death, they still maintain with complete
assurance, ‘Gratification of lust is the highest that life can offer’
“Bound
on all sides by scheming and anxiety, driven by anger and greed, they amass by
any means they can a hoard of money for the satisfaction of their
cravings.” (v10-12).
“Self-important,
obstinate, swept away by the pride of wealth, they ostentatiously perform
sacrifices without any regard for their purpose.
“Egotistical,
violent, arrogant, lustful, angry, envious of everyone, they abuse (My)
presence within their own bodies and in the bodies of others.” (v17-18).
“There
are three gates to this self-destructive hell:
lust, anger, and greed. Renounce
these three.
“Those
who escape from these three gates of darkness, Arjuna, (search for) what is
best and attain life’s supreme goal.”
(v22).
“Therefore
let the scriptures be your guide in what to do and what not to do. Understand their teachings; then act in accordance with them.” (v24).
--
Discussion Questions From
Chapters 15 – 16
How can the nature of the
ashvattha tree be explained in simpler terms for novices; what are the esoteric intentions and
implications regarding the ashvattha tree;
and how does this teaching of the ashvattha tree compare with the Jewish
Kabbalistic teaching of the Presence of Adonai existing as an upside down tree
with the roots existing within Heaven and the nutrients of Heaven being
distributed through the leaves located throughout the Earth (which seems
appropriate, particularly amidst the recent observance of Tu B’Shevat)?
“Cutting down this
strong-rooted tree” seems to utilise the same metaphoric guidance as “Sleighing
the fierce enemy of selfishness;”
however, there is also what seems to be the eventual command from Sri
Krishna for Arjuna to join the actual battle that confounds him; is this eventual command also to be
understood in the same metaphoric, esoteric manner (as a command to pursue the
spiritual life)? If this is an actual
command, how are the direct, esoteric teachings for meditation, equanimity,
wisdom, and the pursuit of spiritual awakening, congruent with the practical
teachings of the varnas (strict adherence to, and segregation amongst, the
castes) and the commands to wage war? Do
the teachings of spiritual awakening supercede, in an implicit or direct
manner, and is this part of the challenge of adhering to such? How does this compare with Jesus’s
saying: “He who has ears to hear, let
him hear.”?
What is the nature of the Self
existing within the body? There seems to
be a critical point to understand regarding the manner in which the infinite
Ultimate Reality of Brahman exists within and individual and the confluence of
this phenomenon with the existence and experience of the individual ego and the
tendency for egocentricity; whilst both
concepts may be perceived, it also seems as though, at some point or in some
manner, these 2 seemingly distinct phenomena are joined together as one
consciousness within an individual, that this exists similarly within each
individual, each sentient being, perhaps each form of life and even matter
within the Universe, amidst our respective distinctions; amidst the respective “Eastern” and “Western”
traditions (spiritual, religious, mystical, philosophical, metaphysical, and
additionally), it seems as though we are reaching an increasingly cooperative
context wherein we may share with each other our respective concepts,
understandings, and wisdom, and from this, perhaps identify the nature of this
connexion with increasing proficiency, and particularly as a means to cultivate
increased and pervasive compassion within all individuals, beings, life, and
matter (understanding the intrinsic interdependence amidst our respective
independence, and the intrinsic value, legitimacy, and Truth that exists within
all phenomena); does anyone have any
ideas?
What is the nature of the
“changeless spirit,” and how is this distinct from the “Supreme Self”? Is the “changeless spirit” part of the
phenomenon that exists within an individual being, perhaps like the Atman (if
the Atman can be understood in such a manner)?
Is the Ultimate Reality of
Brahman communicating through Sri Krishna when Sri Krishna speaks to Arjuna in
the “ultimate 1st person” tense?
Can this be understood in a similar manner to the angels of Adonai
communicating to Avraham, Moshe and additional Prophets in the “ultimate 1st
person” tense?
--
Discussion
Questions From Chapters 15 – 16
What is
the nature of the description and the metaphysics of the ashvattha tree? How does this compare with the Etz Hayim (the
Tree of Life) and the Tree of Knowledge, from the Torah?
Is Sri
Krishna communicating as a conduit of Brahman?
What is the nature of the intrinsic inaccuracy of all language and
words, as a means of attempting to communicate as (or even describe) the
Ultimate Reality of Brahman (and perhaps any phenomena within this temporal
Realm, as well)?
How is
the notion of people with demonic and divine tendencies balanced within the
teaching regarding having an equal eye of equanimity towards all beings? How may this binary of divine and demonic be
evidence and compared within the notion of the “ger” within the Torah, with the
Pharisees and strangers of the Gospels, with the “kafir” within Islam, and within
the critic and “unawakened” ones within Buddhism? What are the respective approaches that each
tradition has towards interacting with people that have such a different
characteristic (between the divine and the demonic)?
--
Digha Nikaya
Maha Satipatthana
Sutta
“Thus have I
heard.
“The Exalted
One was once staying among the Kurus. Kammassadhamma is a city of the
Kuru country. There the Exalted One addressed the brethren, saying,
‘Bhikkus!’ ‘Revered Sir!’ responded the brethren. And the Exalted
One said:
“The one and
only path, Bhikkhus leading to the purification of beings, to passing far
beyond grief and lamentation, to the dying-out of ill and misery, to the
attainment of right method, to the (Realisation) of Nirvana, is that of the
Fourfold Setting up of Mindfulness.
“Which are
the Four? Herein, O bhikkhus, let a brother, as to the body, continue so
to look upon the body that he remains ardent, self-possessed, and mindful,
having overcome both the hankering and the dejection common in the world.
And in the same way as to feelings, thoughts, and ideas, let him so look upon
each, that he remains ardent, self-possessed, and mindful, having overcome both
the hankering and the dejection common in the world.
“And how,
bhikkhus, does a brother so continue to consider the body?
“Herein, O
bhikkhus, let a brother, going into the forest, or to the roots of a tree, or
to an empty chamber, sit down cross-legged, holding the body erect, and set his
mindfulness alert.
“Mindful let
him inhale, mindful let him exhale. Whether he inhale a long breath, let
him be conscious thereof; or whether he exhale a long breath, let him be
conscious thereof. Whether he inhale a short breath, or exhale a short
breath, let him be conscious thereof. Let him practise with the thought
‘Conscious of my whole body will I inhale’; let him practise with the
thought ‘Conscious of my whole body will I exhale.’ Let him practise with
the thought ‘I will inhale tranquillizing my bodily organism;’ let him
practise with the thought ‘I will exhale transquillizing my bodily
organism.’ (v1-2).
“So does he,
as to the body, continue to consider the body, either internally or externally,
or both internally and externally. He keeps on considering how the body
is something that comes to be, or again he keeps on considering how the body is
something that passes away; or again he keeps on considering the coming
to be with the passing away; or again, conscious that ‘There is the
body,’ mindfulness hereof becomes thereby established, far enough for the
purposes of knowledge and of self-collectedness. And he abides
independent, grasping after nothing in the world whatever. Thus,
bhikkhus, does a brother continue to regard the body.
“And
moreover, bhikkhus, a brother, when he is walking, is aware of it thus:-- ‘I
walk’; or when he is standing, or sitting, or lying down, he is aware of
it. However he is disposing the body, he is aware thereof.” (v2-3).
“And
moreover, bhikkhus, a brother—whether he departs or returns, whether he looks
at or loows away from, whether he has drawn in or stretched out his limbs,
whether he has donned under-robe, over-robe, or bowl, whether he is eating,
drinking, chewing, reposing, or whether he is obeying the calls of nature—is
aware of what he is about. In going, standing, sitting, sleeping,
watching, talking, or keeping silence, he knows what he is doing.” (v4).
“And
moreover, bhikkhus, a brother reflects upon this very body, from the soles of
his feet below upward to the crown of his head, as something enclosed in skin
and full of divers impurities:-- ‘Here is in this body hair and down, nails,
teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, membranes,
spleen, lungs, stomach bowels, intestines; excrement, bile, phlegm, pus,
blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.’”
(v5).
“And
moreover, bhikkhus, a brother reflects upon this very body, however it be
placed or diposed, with respect to its fundamentals:-- ‘There are in this body
the four primary elements of earth, water, heat, and air.’” (v6).
“And
moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the
charnel-field, dead for one, two, or three days, swollen, turning black and
blue, and decomposed, applies that perception to this very body of his own,
reflecting: ‘This body, too, is even so constituted, is of even such a
nature, has not got beyond that fate.’” (v7).
“And
moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the
charnel-field pecked by crows, ravens, or vultures, gnawn by dogs or jackals or
by various small creatures, applies that perception to this very body of his
own, reflecting: ‘This body, too, is even so constituted, is of such a
nature, has not got beyond that fate.’”
“And
moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the
charnel field reduced to a chain of bones hanging together by tendons, with
flesh and blood yet about it, or stripped of flesh but yet spotted with
blood; or cleaned of both flesh and blood; or reduced to bare
bones, loosed from tendons, scattered here and there, so that the bones of a
hand lie in one direction, in another the bones of a foot, in another those of
a leg, in another a thigh bone, in another the pelvis, in another the spinal
vertebrae, in another the skill, applies that perception to this very body of
his own reflecting: ‘This body, too, is even so constituted, is of such a
nature, has not got beyond that fate.’” (v9).
“And
moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the
charnel-field, reduced to white bones the colour of a sea-shell…or to a mere
heap of bones a year old…or to rotten powder, this perception dos he apply to
this very body of his own reflecting:-- ‘This body too is even so constituted,
is of such a nature, has not got beyond that fate.’” (v10).
“Herein, O
bhikkhus, is a brother when affected by a feeling of pleasure, aware of it,
reflecting: ‘I feel a pleasurable feeling.’ So, too, is he aware
when affected by a painful feeling, or by a neutral feeling, or by a pleasant
or painful or neutral feeling concerning material things, or by a pleasant or
painful or neutral feeling concerning spiritual things.
“So does he,
as to feelings, continue to consider feeling, both internally and externally,
or internally and externally together. He keeps on considering how the
feelings are something that comes to be, or again he keeps on considering how
the feelings are something that passes away, or he keeps on considering their
coming to be with their passing away. Or again, with the
consciousness: ‘There is feeling,’ mindfulness thereof becomes thereby
established far enough for the purposes of knowledge and of
self-collectedness. And he abides independent, grasping after nothing in
the world whatever. Thus, bhikkhus, dos a brother, with respect to the
feelings, continue to consider feeling.” (v11).
“And how,
bhikkus, does a brother, as to thought, continue to consider thought?
“Herein, O
bhikkhus, a brother, if his though be lustful, is aware that it is so, or if
his thought be free from lust, is aware that it is so; or if his thought
be full of hate, or free from hate, or dull, or intelligent, or attentive, or
distrait, or exalted, or not exalted, or mediocre, or ideal, or composed, or
discomposed, or liberated, or bound, he is aware in each case that his thought
is so, reflecting:
‘My thought
is lustful,’ and so on.” (v12).
“And how,
bhikkhus, does a brother, as to ideas, continue to consider ideas?
“Herein, O
bhikkhus, a brother, as to ideas, continues to consider ideas from the point of
view of the Five Hindrances.
“And how,
bhikkhus, does a brother, as to ideas, continue to consider ideas relating to
the Five Hindrances?
“Herein, O
bhikkhus, a brother, when within him is sensuous desire, is aware of it,
reflecting: ‘I have within me sensuous desire.’ Or again, when
within him is no sensuous desire, he is aware of this. And he knows of
the uprising of such desire unfelt before, knows too of his putting aside that
uprisen sensuous desire, knows too of the non-arising in future of that
banished sensuous desire.” (v13).
Similar
descriptions are provided for the remaining Five Hindrances: ill-will, sloth,
and torpor, flurry and worry, and doubt.
“And
moreover, bhikkhus, a brother, as to ideas, continues to consider these from
the point of view of the Five Skandhas of Grasping. And how, bhikkhus,
does he so consider them?
“Herein, O
bhikkhus, a brother reflects: ‘Such is material form, such is its
genesis, such its passing away; such is feeling—perception—the mental
activities—such is cognition, its genesis, its passing away.
“So does he,
as to dispositions, continue to consider them.” (v14).
“And moreover,
bhikkhus, a brother, as to ideas, continues to consider ideas from the point of
view of the Six Internal and External Spheres of Sense. And how does he
do this?
“Herein, O
bhikkhus, a brother is aware of the organ of sight, is aware of the objects of
sight, and any Fetter which arises on account of them both—of that, too is he
aware; and how there comes an uprising of a Fetter not arisen before—of
that, too, is he aware; and how there comes a putting-aside of a Fetter
that has arisen—of that, too, is he aware; and how in the future there
shall arise no Fetter that has been put aside—of that, too, is he aware.
“And so, too,
with respect to the organ of hearing and sounds, to the organ of smell and
odours, to the organ of taste and tastes, to the organ of touch and tangibles,
to the sensorium and images, he is aware of the sense and of the object,”
(v15).
“And
moreover, bhikkhus, a brother, as to ideas, continues to consider ideas, with
respect to the Seven Factors of Enlightenment. And how dos he do this?
“Herein, O
bhikkhus, a brother, if there be present to him subjectively mindfulness as a
factor of enlightenment, is aware that it is present. Or if it be absent,
he is subjectively aware of its absence. And how there comes an uprising
of such mindfulness not hitherto uprisen—of that, too, is he aware. And
so too with respect to the other subjective factors of enlightenment:--search
the (Truth) energy, joy, serenity, rapture, equanimity—he is aware if they are
subjectively present, or absent, and he is aware of how there comes an uprising
of any factor not hitherto uprisen, and of how there comes a full development
of such factors when it has arisen.” (v16).
“And
moreover, bhikkhus, a brother, as to ideas, continues to consider ideas from
the point of view of the Four Aryan (Truth). And how does he do this?
“Herein, O
bhikkhus, a brother at the thought: ‘This is Ill!’ is aware of it
as it (Really) is;--at the thought: ‘This is the coming to be of Ill!’ is
aware of it as it (Really) is;--at the thought: ‘This is the cessation of
Ill!’ is aware of it as it (Really) is;--at the thought: ‘This is the way
leading to the cessation of Ill!’ is aware of it as it (Really) is.”
(v17).
“And what,
bhikkhus, is the Aryan (Truth) regarding Ill?
“Birth is
painful, old age is painful, death is painful, grief, lamentation, suffering,
misery and despair are painful, painful is it not to get what is wished for, in
a word, the Five Groups that arise from Grasping are connected with pain.
“And what,
bhikkhus, is birth? Birth is the production, the outcome, the rising up
in a new form, the appearance of the Groups, the acquisition of sense-spheres,
by this or that being in this or that class of beings. This is what is
called birth.
“And what,
bhikkhus, is growing old? Growing old is the decay, the decrepitude, the
breaking-up, the hoariness, the wrinkled state, the shrinkage of life’s span,
the collapse of the sense faculties of this or that being in this or that class
of beings. This is what is called growing old.
“And what,
bhikkhus, is dying?
“Dying is the
fall out of any state, the dropping out of it, the dissolution, the
disappearance, the death, the dying, the accomplishment of the life-term, the
breaking up of the Groups, the laying down of the body of this or that being in
this or that class of beings. This is called dying.
“And what,
bhikkhus, is grief?
“Grieving is
the state of woe, heart ache, and affliction. The inward grief, the
hidden wretchedness, of one who is visited by some calamity or other, or one
who is smitten by some kind of ill. This is what is called grief.
“And what,
bhikkhus, is lamenting?
“Lamenting is
the act and the state of mourning, lamentation, deploring, of one who is
visited by some calamity or other, of one who is smitten by some kind of
ill. This is what is called lamenting.
“And what,
bhikkhus, is suffering?
“Suffering is
bodily ill, bodily pain, ill that is born of bodily contact, the being bodily
affected by what is painful. This is what is called suffering.
“And what,
bhikkhus, is despair?
“Despair is
the act and state of dejection, of despondency, of one who is visited by some
calamity or other, of one who is smitten by some kind of ill. This is
what is called despair.
“And what,
bhikkhus, is the ill of not getting what is wished for?
“In beings
subject to birth the wish arises:-- ‘Ah! If only we ere not subject to
birth, if only we could avoid being born!’ But this is not to be got by
wishing.” (v18).
“And what,
bhikkhus, is ‘in a word the Five Groups that arise from Grasping’? These
are the Groups of material form, of feeling, of perception, of dispositions,
and of cognition that arise from grasping. This is what is called ‘in a
word the Five Groups that arise from Grasping are associated with Ill.’
“This, bhikkhus,
is the Aryan Truth regarding Ill.” (v18).
“And what,
bhikkhus, is the Aryan Truth concerning the coming to be of Ill?
“Even this
Craving, potent for rebirth, that is accompanied by lust and self-indulgence,
seeking satisfaction now here now there, to wit the craving for the life of
sense, the craving for becoming renewed life, and the craving for not becoming
for no rebirth.
“Now this
Craving, bhikkhus, where does it take its rise, where does it have its
dwelling? In those material things of this world which are dear to us,
which are pleasant. There dos Craving take its rise, there does it dwell.
“What things
in this world are dear, what things are pleasant? The sense of sight, the
sense of hearing, the senses of smell, taste, touch and imagination—these are
the things in this world that are dear, that are pleasant. There does
Craving take its rise, there does it dwell.
“Things seen,
things heard, things smelt, tasted, tangible, things in memory recalled—”
(v19).
“The thoughts
that arise through sight, the thoughts that arise through hearing, the thoughts
that arise through smell, taste, touch and imagination—” (v19).
“The stimulus
of visual sense, the stimulus of auditory sense, the stimulus of the senses of
smell, taste, touch and imagination—” (v19).
“Feeling that
is born of the stimulus of the visual sense, feeling that is born of the
stimulus of the auditory sense, feeling that is born of the stimulus of the
senses of smell, taste, touch and feeling born of imagination—” (v19).
“The perceiving
of things visible, the perceiving of things audible, the perceiving of things
odorous, sapid, tangible, of things in memory recalled—” (v19).
“Intentions
concerned with things visible, intentions concerned with things audible,
intentions concerned with things odorous, sapid, that may be smelt, tasted,
touched, tangible, with things in memory recalled—” (v19).
“Craving for
tings visible, craving for things audible, craving for things that may be
smelt, tasted, touched, for things in memory recalled—” (v19).
“Pre-occupation
about things seen, pre-occupation about things heard, pre-occupation about
things smelt, tasted, tangible, about things in memory recalled—” (v19).
“Deliberating
about things seen, deliberating about things heard, deliberating about things
smelt, tasted, tangible, about things in memory recalled—” (19).
“This
bhikkhus, is what is called the Aryan Truth concerning the coming to be of
Ill.” (v19).
“And what,
bhikkhus, is the Aryant Truth concerning the cessation of Ill?
“The utter cessation
of and disenchantment about that very Craving, giving it up, renouncing it,
emancipation from it, detachment from it.
“But now this
Craving, bhikkhus, where, in being put away, is it put away; where, in
ceasing, does it cease? In those material things of this world which are
dear to us, which are pleasant—there may this Craving be put away, there does
it cease.
“What things
in this world are dear, what things are pleasant? The sense of sight, the
sense of hearing, the senses of smell, taste, touch and imagination—these are
the things in this world that are dear, that are pleasant. Here may this
Craving be put away, here does it cease.” (v20).
Similar
description is provided regarding the previous coinciding considerations:
items of senses, thoughts, stimuli, feelings, perceptions, intentions,
cravings, pre-occupations, and deliberations.
“This,
bhikkhus, is what is called the Aryan Truth concerning the cessation of
Ill.” (v20).
“This,
bhikkhus, is the Aryan Truth concerning the Way that leads to the Cessation of
Ill?
“This is that
Aryan Eightfold Path, to wit, right view, right aspiration, right speech, right
doing, right livelihood, right effort, right mindfulness, right rapture.
“And what,
bhikkhus, is right view?
“Knowledge,
bhikkhus, about Ill, knowledge about the coming to be of Ill, knowledge about
the cessation of Ill, knowledge about the Way that leads to the cessation of
Ill. This is what is called right view.
“And what,
bhikkhus, is right aspiration?
“The
aspiration towards renunciation, the aspiration towards benevolence, the
aspiration towards kindness. This is what is called right aspiration.
“And what,
bhikkhus, is right speech?
“Abstaining
from lying, slander, abuse and idle talk. This is what is called right
speech.
“And what,
bhikkhus, is wright doing?
“Abstaining
from taking life, from what is not given, from carnal indulgence. This is
what is right doing.
“And what,
bhikkhus, is right livelihood?
“Herein, O
bhikkhus, the Aryan disciple having put away wrong livelihood, supports himself
by right livelihood.
“And what,
bhikkhus, is right effort?
“Herein, O
bhikkhus, a brother makes effort in bringing forth will that evil and bad
states that have not arisen within him may not arise, to that end he stirs up
energy, he grips and forces his mind. That he may put away evil and bad
states that have arisen within him he puts forth will, he makes effort, he
stirs up energy, he grips and forces his mind. That (benevolent) states
which have not arisen may arise he puts forth will, he makes effort, he stirs
up energy, he grips and forces his mind. That (benevolent) states which
have arisen may persist, may not grow blurred, may multiply, grow abundant,
develop and come to perfection, he puts forth will, he makes effort, he stirs up
energy, he grips and forces his mind. This is what is called right
effort.
“And what, O
bhikkhus, is right mindfulness?
“Herein, O
Bhikkhus, a brother, as to the body, continues so to look upon the body, that
he remains ardent, self-possessed and mindful, having overcome both the
hankering and the dejection common in the world. And in the same way as
to feelings, thoughts and ideas, he so looks upon each , that he remains
ardent, self-possessed and mindful, having overcome the hankering and the
dejection that is common in the world. This is what is called right
mindfulness.
“And what, O
bhikkhus, is right rapture?
“Herein, O
bhikkhus, a brother, aloof from sensuous appetites, aloof from evil ideas,
enters into and abides in the First Jhana, wherein there is cogitation and
deliberation, which is born of solitude and is full of joy and ease.
Suppressing cogitation and deliberation, he enters into and abides in the
Second Jhana, which is self-evoked, born of concentration, full of joy and
ease, in that set free from cogitation and deliberation, the mind grows calm
and sure, dwelling on high. And further, disenchanted with joy, he abides
calmly contemplative while, mindful and self-possessed, he feels in his body
that ease whereof Aryan declare: ‘He that is calmly contemplative and
aware, he dwelleth at ease.’ So does he enter into and abide in the Third
Jhana. And further, by putting aside ease and by putting aside mal-aise,
by the passying away of the happiness and of the melancholy he used to feel, he
enters into and abides in the Fourth Jhana, rapture of utter purity of
mindfulness and equanimity, wherein neither ease is felt nor any ill.
This is what is called right rapture.
“This,
bhikkshus, is the Aryan Truth concerning the Way leading to the cessation of
Ill.” (v20-21).
“”Bhikkhus!
Whoso shall thus practise these Four Applications of Mindfulness for seven
years, in him one or two kinds of fruition may be looked for:--either in this
present life The Knowledge, or, if there be yet residuum for rebirth, the state
of him who returns no more.” (v22).
--
Within the
opening of this sutta, there is the reference to “Realisation” and
Nirvana; understanding that within Hinduism and Buddhism, “Reality” is
exactly that which exists beyond the senses (and thus what a number of
traditions perceive as, “unreal”), there is also the consideration that
“Reality” (or “Ultimate Reality”), is essentially the equivalent of the
ultimate existence: Brahman, Adonai, Allah, Deus, and in this case, the
attainment of Nirvana; thus amidst the approximations of linguistic
translation, there is the consideration that “Realisation” make be understood
as “becoming increasingly like God”; so, within that, there is the
consideration of how one can become increasingly like; and that
consideration delves into the balance of the personal will and omnipotence;
and that precipitates the consideration of the nature of the “ego” and its
connexion with the phenomenon of “free will;” does the ego simply
function to effectively sustain the life of an individual? And amidst the
belief within the “Omnipotent Will” of God, does that Will exist without an
ego? As one conforms one’s personal will with the Omnipotent Will of God
(and within the Buddhist context, being attuned with Karma and progressing
along the path towards Nirvana), how does the nature of the ego change?
How does this compare with what may be perceived as the “ego” of a tree, a drop
of water, or a human-made tool (particularly as each may be considered as a
manifestation of Karma, the Will of God)? And amidst finding a
satisfactory solution to such questions, how does an individual continue to
pursue existence within this temporal Universe, and interact with the phenomena
(t)herein?
How does the
Buddha’s guidance for meditation compare with that provided within the Bhagavad
Gita? And is there any significance in that this sutta includes a
reference to the Kurus, the familial lineage of Arjuna, who is the
protagonist of the Bhagavad Gita? How does Jesus’s instructions regarding
prayer compare with this; and how do the respective examples and
instructions of prayer, within the Torah and the Koran, compare with this?
Amidst the
“awareness” of the “butterfly effect” and the infinite extent of influence that
exists within the nature of our interdependence, what is an appropriate balance
of “awareness” to maintain during the course of life? How does one
appropriately determine the balance of seclusion from others (in pursuing
“spiritual awareness”) and compassion towards others (“engaging” with other
beings to improve the wellness of others)? What might be some
suggestions, regarding this, from the Buddha and from the Bhagavad Gita (as
well as from the Torah, Jesus, and the Koran)?
How do the
Buddha’s details of bodily segments and functions compare with the Hadith of
the personal behaviour of the Prophet, Muhammad (PBUH)? How does this
compare with similar details within the Torah (particularly regarding
cleanliness and the process of sacrifices)? When conveying such
knowledge, what is the appropriate level of detail and intimacy to share, and what
is the appropriate age for a person to attain to be exposed to such knowledge?
What is the
nature of the connexion between lust and hate (as well as the additional
characteristics described within Verse 12)? Is procreation possible
without some element of lust (or hate)? Amidst the detailed descriptions
of the body parts, fluids, and processes, what is the phenomenon that generates
respective seeds within men and women, as well as the additional elements that
compose the human anatomy? How is the respective derivation of each of
these components connected to the behaviour, thoughts, emotions, and additional
factors of the individual; what is the metaphysical construct of these
components?
The Buddha
shares a number of doctrines within the Dharma, including: Noble 4-Fold
Truth, Noble 8-Fold Path, 5 Hindrances, (5 Basic Ethical Disciplines), and
additionally; what is the aggregate of these doctrines? How do
these doctrines intersect and build from each other? And what are
priorities of concentration within these doctrines?
This Maha
Satipatthana Sutta is rather dense with the basics of the Buddha’s doctrine,
providing some explanation regarding many of the Buddha’s precepts; what
may be considered the aggregate of the Buddha’s “significant teachings” and are
any of those elements absent from being explicitly explained within this sutta?
Is the
Buddha’s emphasis upon pain as the foundation of the Noble 4-Fold Truth, and
the Buddhist Dharma, somewhat oversimplistic or reductionary? It may be
considered that suffering is Universally and inevitably experienced by all
beings, what additional phenomena and/or experiences (that are distinct from
suffering) do being have that necessarily influence beings to continue to exist
within this Universe?
Near the
beginning of the Bhagavad Gita, Sri Krishna tells Arjuna essentially that the
Self (Atman) of Brahman exists within Arjuna, and within all beings; how
does this compare and contrast with the Buddha’s description of the nature of
an individual being, and a being’s subjugation to the limitations of temporal
existence?
Throughout
the Digha Nikaya, there is a significant amount of verbatim repetition (to the
extent that translations substantially abbreviate many passages, and refer the
reader to the location where the passage is previously, similarly
written); whilst some repetition can be somewhat laborious, there is also
a certain meditative quality and reinforcement that exists within the
connexions; what are the “teaching techniques” that are beneficial within
this method of repetition and how does this compare with the methods within
Judaism, Hinduism, Christianity, and Islam? Does the monastic life have
an increased propensity, patience, and availability for study, compared to the
lifestyle of a householder? If so, what may be some benefits and
detriments within such a lifestyle?
The Buddha
references 5 basic senses, distinguishing sight and sound, and including
“imagination” within the additional “standard 3 of smell, taste, touch;”
what are the implications of this? Previously within this sutta, the
Buddha references 4 elements that compose the body: air, water, heat, and
earth; can “seed” be considered as a fundamentally distinct element, due
to the considerable distinction of its characteristic (perhaps as “imagination”
is to the “standard 5” senses)? Can earth, water, heat, and air all
simply be considered different forms of matter?
In describing
“Right Effort,” the Buddha provides the sequence of 1.) preventing
additional malevolence, 2.) alleviating existing malevolence, 3.)
initiating new benevolent, and 4.) expanding existing benevolence;
what are the benefits and detriments in beginning with “preventing” rather than
“alleviating” malevolence, and with “initiating” rather than “expanding”
benevolence? How does this coexist with contemporary practises of
“community improvement”? And how does this compare and contrast with
similarly based methodologies respectively within additional religious
traditions?
Amidst the
premise of the 1st Jhana being reached only once an individual
puts away evil ideas, what is the applicability of this regarding the necessity
of putting away melancholy in order to attain the 4thJhana?
What may be considered the distinction between melancholy and evil? Does
existing within the Jhanas maintain a certain temporariness within an
individual’s life; amidist the Buddha presumably attaining the 4 Jhanas,
and subsequently experiencing the pain of dysentery before he dies, how is the
experience of the 4 Jhanas to be appropriately understood?
What is the
significance of 7 years, and where else can this number (and the significance
therein) be found within Judaism, Hinduism, Christianity, and Islam?
--
Gospels
Luke 23 – 24
“Then the whole company of them arose, and
brought him before Pilate. And they
began to accuse him, saying, ‘We found this man perverting our nation, and
forbidding us to give tribute to Caesar, and saying that he himself is Christ a
king.’ And Pilate asked him, ‘Are you
the King of the Jews?’ And he answered
him, ‘You have said so.’ And Pilate said
to the chief priests and the multitudes, ‘I find no crime in this man.’ But they were urgent, saying, ‘He stirs up
the people, teaching throughout all Judea, from Galilee even to this
place.’” (v1-5).
Pilate sends Jesus to Herod, in Galilee, for
jurisdictional purposes.
“When Herod saw Jesus, he was very glad, for he
had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length; but he made no answer. The chief priests and the scribes stood by,
vehemently accusing him. And Herod with
his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he
send him back to Pilate. And Herod and
Pilate became friends with each other that very day, for before this they had
been at enmity with each other.”
(v8-12).
Pilate announces to the religious leaders his
intention to release Jesus; the
religious leaders demand the release of Barabbas and the crucifixion of Jesus; and Pilate relents.
“And as they led him away, they seized one Simon
of Cyrene, who was coming in from the
country, and laid on him the cross, to carry it behind Jesus.” (v26).
Jesus’s followers trail behind him,
weeping; Jesus instructs the crowd to
weep for itself, because of the impending destruction.
“Two others also, who were criminals, were led
away to be put to death with him. And
when they came to the place which is called The Skull, there they crucified
him, and the criminals, one on the right and one on the left. And Jesus said, ‘(God), forgive them; for they know not what they do.’ And they cast lots to divide his garments.” (v32-34).
The leaders and soldiers taunt Jesus.
One of the crucified criminals taunts Jesus.
“But the other rebuked him, saying, ‘Do you not
fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our
deeds; but this man has done nothing
wrong.’ And he said, “Jesus, remember me
when you come into your kingdom.’ And he
said to him, ‘Truly, I say to you, today you will be with me in
Paradise.’” (v40-43).
“It was now about the sixth hour, and there was
darkness over the whole land until the ninth hour, while the sun’s light
failed; and the curtain of the temple
was torn in two. Then Jesus, crying with
a loud voice, said, ‘(God), into (Thy) hand I commit my spirit!’ And having said this he breathed his last.” (v44-46).
“Now there was a man named Joseph from the
Jewish town of Arimathea. He was a
member of the council, a good an righteous man, who had not consented to their
purpose and deed, and he was looking for the (Sovereignty) of God. This man went to Pilate and asked for the
body of Jesus. The he took it down and
wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one
had ever yet been laid.” (v50-53).
“It was the day of Preparation, and the Sabbath
was beginning. The women who had come
with him from Galilee followed, and saw the tomb, and how his body was
laid; then they returned, and prepared
spices and ointments.
“On the Sabbath they rested according to the
commandment.” (v54-56).
“But on the first day of the week, at early
dawn, they went to the tomb, taking the spices which they had prepared. And they found the stone rolled away from the
tomb, but when they went in they did not find the body. While they were perplexed about this, behold,
two men stood by them in dazzling apparel;
and as they were frightened and bowed their faces to the grond, the men
said to them, ‘Why do you seek the living among the dead? Remember how he told you, while he was still
in Galilee, that the Son of man must be delivered into the hands of sinful men,
and be crucified, and on the third day rise.’
And they remembered his words, and returning from the tomb they told all
this to the eleven and to all the rest.”
(v1-9).
The apostles disbelieve the women.
Jesus approaches two of the disciples walking to
Emmaus; the disciples abstain from
recognising Jesus, and share the story of the recent events.
“And he said to them, ‘O foolish men, and slow
of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should
suffer these things and enter into his glory?’”
(v25-26).
“When he was at table with them, he took the
bread and blessed, and broke it, and gave it to them. And their eyes were opened and they
recognized him; and he vanished out of
their sight. They said to each other,
‘Did not our hearts burn within us whil he talked to us on the road, while he
opened to us the scriptures?’”
Jesus appears to the eleven disciples in
Jerusalem.
“And he said to them, ‘Why are you troubled, and
why do questionings rise in your hearts?
See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you
see that I have.’ And a while they still
disbelieved for joy, and wondered, he said to them, ‘Have you anything here to
eat?’ They gave him a piece of broiled
fish, and he took it and ate before them.”
(v38-43).
“Then he opened their minds to understand the
scriptures,” (v45).
“And behold, I send the promise of my (God) upon
you; but stay in the city, until you are
clothed with power from on high.”
(v48-49).
“Then he led them out as far as Bethany, and lifting
up his hands he blessed them. While he
blessed them, he parted from them, and was carried up into heaven. And they returned to Jerusalem with great
joy, and were continually in the temple blessing God.” (v50-53).
--
Gospels
Luke 23 – 24
“Then the
whole company of them arose, and brought him before Pilate. And they
began to accuse him, saying, ‘We found this man perverting our nation, and
forbidding us to give tribute to Caesar, and saying that he himself is Christ a
king.’ And Pilate asked him, ‘Are you King of the Jews?’ And he
answered him, ‘You have said so.’ And Pilate said to the chief priests
and the multitudes, ‘I find no crim in this man.’” (v14).
Pilate sends
Jesus to Herod and Herod sends Jesus back to Pilate.
“And Herod
and Pilate became friends with each other that very day, for before this they
had been at enmity with each other.” (v12).
Pilate
addresses the crowd, again, and the crowd demands the release of Barabbas, and
the crucifixion of Jesus.
“And as they
led him away, they seized one Simon of Cyrene, who was coming in from the
country, and laid on him the cross, to carry it behind Jesus.” (v26).
“Two others
also, who were criminals, were led away to be put to death with him. And
when they came to the place which is called The Skull, there they crucified
him, and the criminals, one on the right and one on the left. And Jesus
said, ‘(Deus), forgive them; for they know not what they do.’”
(v32-34).
“One of the
criminals who were hanged railed at him, saying, ‘Are you not the Christ?
Save yourself and us!’ But the other rebuked him, saying, ‘Do you
not fear God, since you are under the same sentence of condemnation? And
we indeed justly; for we are receiving the due reward of our deeds;
but this man has done nothing wrong.’ And he said, ‘Jesus, remember me
when you come into your kingdom.’ And he said to him, ‘Truly, I say to
you, today you will be with me in Paradise.’” (v39-43).
“It was now
about the sixth hour, and there was darkness over the whole land until the ninth
hour while the sun’s light failed; and the curtain of the temple was torn
in two. Then Jesus, crying with a loud voice, said, ‘(Deus), into thy
hands I commit my spirit!’ And having said this he breathed his
last.” (v44-46).
Joseph of
Arimathea takes Jesus’s body.
“But on the
first day of the week, at early dawn, they went to the tomb, taking the spices
which they had prepared. And they found the stone rolled away from the
tomb, but when they went in they did not find the body. While they were
perplexed about this, behold, two men stood by them in dazzling apparel;
and as they were frightened and bowed their faces to the ground, the men said
to them, ‘Why do you (search) the living among the dead? Remember how he
told you, while he was still in Galilee, that the Son of man must be delivered
into the hands of sinful men, and be crucified, and on the third day
rise.’” (v1-7).
The women
tell the Apostles of seeing the Angels, however, the Apostles refuse to
believe.
“That very
day two of them were going to a village named Emmaus, about seven miles from
Jerusalem, and talking with each other about all these things that had
happened. While they were talking and discussing together, Jesus himself
drew near and went with them. But their eyes were kept from recognizing
him.” (v13-16).
Jesus
addresses the Apostles, with the Apostles perceiving him as a stranger;
and the Apostles describe the events regarding Jesus’s crucifixion.
The Apostles
invite Jesus (perceived as stranger) to share a meal.
“When he was
at table with them, he took the bread and blessed, and broke it, and gave it to
them. And their eyes were opened and they recognized him; and he
vanished out of their sight.” (v30-31).
The 2
Apostles return and tell the additional Apostles; and Jesus reappears.
“Then he said
to them, ‘These are my words which I spoke to you, while I was still with you,
that everything written about me in the law of (Moshe) and the prophets and the
psalms must be fulfilled.’ Then he opened their minds to understand the
scriptures, and said to them, ‘Thus it is written, that the Christ should
suffer and on the third day rise from the dead, and that repentance and
forgiveness of sins should be preached in his name to all nations, beginning
from Jerusalem. You are witnesses of these things. And behold, I
send the promise of my (Deus) upon you; but stay in the city, until you
are clothed with power from on high.’
“Then he led
them out s far as Bethany, and lifting up his hands he blessed them.
While he blessed them, he parted from them, and was carried up into
heaven. And they returned to Jerusalem with great joy, and were
continually in the temple blessing God.” (v44-53).
--
Discussion Questions From Chapters 23 – 24
What is the nature of the political connexion,
and the implications therein, that are communicated within the religious
leaders bringing Jesus to Pilate as an offender of the “nation,” rather than
persecuting Jesus within the religious authority of the Jewish community? What jurisdiction does Pilate maintain
regarding the enforcement of Jewish doctrine?
Why is Pilate so hesitant to persecute
Jesus; and similarly so with Herod? What is the cost to a ruler upon the
persecution of an “innocent” person?
Why is Jesus quiet when questioned by Herod? How does this compare with Jesus’s previous
teaching to his disciples about receiving direction from the Spirit of God in
knowing what to say? How does Jesus’s
interaction with conventional authority compare with that of the Buddha, and
similarly with Moshe and Muhammad?
Why does Simon of Cyrene carry Jesus’s cross,
particularly after Jesus instructs each man to “carry your own cross”?
Within Verse 42, there is reference to Jesus’s
kingdom; within Christian Theology, is
there a distinction between Jesus’s kingdom and the Sovereignty of God? And if understood as synonymous, why are both
of these 2 terms distinctively utilised;
and what are the implications amidst such distinctive utilisation?
What are the implications of Joseph being a
“righteous” man, yet also being a member of the council and the conventional
authorities who prompt the crucifixion of Jesus? Is it possible to associate with such
transgressions without being implicated amidst such transgressions? Amidst Joseph’s righteousness, why does he
abstain from directly advocating for Jesus to prevent his crucifixion, or why
does Joseph abstain from selling all his wealth and becoming an apostle of
Jesus?
Is there any legitimacy within the consideration
of all righteous people being Moshiach, persevering through such persecution to
usher in a new age within humanity; with
each perhaps enduring a subtle, or an explicit, tumult within this
process; and can such be considered the
intrinsic, and Universal, experience of life?
Amidst the expectation, within Christianity and
amidst additionally similar religious prophesies and communities, of the Christ
experiencing persecution as a means of manifesting Paradise within the
Universe, might this have any influence in leading Christian leaders of
convention in actually applying such persecution towards anyone who might be
perceived as a potential Christ/Moshiach, as a means of testing the validity of
such existence, and fulfilling certain prophesies regarding Moshiach and
Christ?
What is the nature of Jesus’s existence, within
this temporal realm, when he returns from his resurrection? It seems as though he maintains a physical
form, yet is there any distinction from his previous physical form, and/or the
respective physical forms of other people?
And why does Jesus eat the fish?
Jesus’s disciples talk about the “heightening of
the heart” when interacting with Jesus;
how does this compare with the teaching that Sri Krishna provides
regarding experiencing Brahman within the hearts of others?
--
In professing
Jesus as Saviour and equating Jesus to Deus, do such Christians establish
unfair (or disproportionate) expectations on others when anticipating the
return of Jesus? What is the nature of “escapism” in relying upon another
figure for bearing one’s past transgressions and burdens, and being charged
with being a martyr? Within Christian belief and doctrine, what
responsibility does each Christian have to manifest the compassion and
righteousness of Moshiach (the Messiah)? In awaiting for the return of
Jesus, do Christians intrinsically establish an ironical paradox of challenging
any such proclaimant in a similar manner that Jews are described as challenging
Jesus? How might this cycle be remedied and reconciled? Is the actual
temporal agenda of Christianity in closer adherence to the Book of Revelations
or the Sermon on the Mount? How can the Sermon on the Mount be manifested
within a continuing, conventional manner? Is there any evidence of such a
civilisation existing within humanity (or the semblance of such sustained
practises within any human society or civilisation)? How might
contemporary circumstances be appropriate transformed into such adherence to
the Sermon on the Mount, and how may this coincide with similar “quintessential”
teachings respectively from Judaism, Hinduism, Buddhism, and Islam?
Why does
Jesus walk towards his crucifixion? Does such walking suggest his
acquiescence to the circumstances, and perhaps a perception of legitimacy
within his crucifixion (perhaps, as Jesus proclaims, according the Will of
Deus); this, as opposed to refusing to walk and being forcefully carried?
How do
Jesus’s final words on the cross, as depicted within the Gospel of Luke,
compare with those respectively from the distinct Gospels of Matthew, Mark, and
John? What are the differences and what are the implications of each?
What lessons
of benevolence and humility can be appropriate drawn from the example of the
Apostels being unable to recognise Jesus?
How does the
conclusion of the Gospel according to Luke compare with the respective
conclusions of the Gospels according to Matthew, Mark, and John? What
lessons are to be appropriately drawn from the final sentence describing the
Apostles praying within the Temple? What are the implications regarding
how the Apostles (and Christians) are to continue the Faith that Jesus begins
(particularly comparing the comparative absence of a missionary doctrine,
within the Gospel according to Luke, with the increasingly militant missionary
message within additional Gospels)?
--
Koran
Sura 41
Ha Mim
“Beneficent
God!
“A
revelation from the Beneficent, the Merciful.
“A Book
of which the verses are made plain, and Arabic Quran for a people who know—
“(Benevolent)
news and a warning. But most of them
turn away, so they hear not.
“And
they say: Our hearts are under coverings
from that to which thou callest us, and there is a deafness in our ears, and
there is a veil between us and thee, so act, we too are acting.
“Say: I am only a mortal like you. It is revealed to me that your God is one
God, so keep in the straight path to (Allah), and ask (Allah’s)
protection. And woe to the polytheists!
“Who
give not the poor-rate, and who are disbelievers in the Hereafter.
“Those
who believe and do (benevolence), for them is surely a reward never to be cut
off.” (v1-8).
“Say: Do you indeed disbelieve in (Allah) Who
created the earth in two days, and do you set up equals with (Allah)? That is the Lord of the worlds.
“And
(Allah) made in it mountains above its surface, and (Allah) blessed therein and
ordained therein its foods, in four days;
alike for all (searchers).
“Then
(Allah) decreed (Allah’s Self) to the heaven and it was a vapour, so (Allah)
said to it and to the earth: Come both,
willingly or unwillingly. They both
said: We come willingly.
“So
(Allah) ordained them seven heavens in two days, and revealed in every haven
its affair. And We adorned the lower
heaven with lights, and made it to guard.
That is the decree of the Mighty, the Knowing.” (v9-12).
There
is chastisement of disbelievers.
“Then
if they are patient, the Fire is their abode.
And if they ask for (benevolent) will, they are not of those who are
granted (benevolent) will.” (v24).
“Those
who say, Our Lord is Allah, then continue in the right way, the angels descend
upon them saying: Fear not, nor be
grieved, and receive (benevolent) news of the Garden which you were promised.
“We are
your friends in this world’s life and in the Hereafter, and you have therein
what your souls desire and you have therein what you ask for.
“A
welcome gift from the Forgiving, the Merciful.”
(v30-31).
“And
who is better in speech than one who calls to Allah and does (benevolence), and
says: I am surely of those who submit?
“And
not alike are the (benevolent) and the evil.
Repent evil with what is best, when lo!
He between whom and thee is enmity would be as if he were a warm friend.
“And
none is granted it but those who are patient, and none is granted it but the
owner of a might (benevolent) fortune.”
(v33-35).
“And if
a false imputation from the devil afflict thee, (search for) refuge in
Allah. Surely (Allah) is Hearing, the
Knowing.” (v36).
“Those
who disbelieve in the Reminder when it comes to them, and surely it is an
Invincible Book:
“Falsehood
cannot come at it from before or behind it:
a revelation from the Wise, the Praised One.” (v41-42).
“And if
We had made it a Quran in a foreign tongue, they would have said: Why have not its messages been made
clear? What! A foreign tongue and an Arab! Say:
It is to those who believe a guidance and a healing, and those who
believe not, there is a deafness in their ears and it is obscure to them. These are called to from a place afar.” (v44).
“Whoever
dos (benevolence), it is for his own soul;
and whoever does evil, it is against it.
And thy Lord is not in the least unjust to the servants.” (v46).
“Man
tires not of praying for (benevolence), but, if evil touch him, he is
despairing, hopeless.
“And if
We make him taste mercy from Us after distress has touched him, he says: This is due to me, and I think not that the
Hour will come to pass; and if I am sent
back to my Lord, I shall have sure (benevolence) with (Allah). So We shall certainly inform those who
disbelieve of what they do, and We shall make them taste of hard chastisement.
“And
when We show favour to man, he turns away and withdraws himself; but when evil touches him, he is full of
lengthy supplications.” (v49-51).
--
Koran
Sura
42: Al Shura: The Counsel
“Beneficent
God!
“Knowing,
Hearing, Powerful God!
“Thus
does Allah the Mighty, the Wise reveal to thee, and (Allah) revealed to those
before thee.
“To
(Allah) belongs whatever is in the heavens and whatever is in the earth; and (Allah) is the High, the Great.
“The
heavens may almost be rent asunder above them, while the angels celebrate the
praise of their Lord and ask forgiveness for those on earth. Now surely Allah is Forgiving, the Merciful.
“And
those who take protectors besides (Allah)—Allah watches over them; and thou has not charge over them.
“And
thus have We revealed to thee an Arabic Quran, that thou mayest warn the
mother-town and those around it, and give warning of the day of Gathering,
wherein is no doubt. A party will be in
the Garden and another party in the burning Fire.” (v1-7).
“And if
Allah had pleased, (Allah) would surely have made them a single nation, but
(Allah) admits whom (Allah) pleases to (Allah’s) mercy. And the wrongdoers have no protector nor
helper.” (v8).
“And in
whatever you differ, the judgment thereof is with Allah. That is Allah, my Lord; on (Allah) I rely, and to (Allah) I
turn.” (v10).
“(Allah)
has made plain to you the religion which (Allah) enjoined upon (Noach) and
which We have revealed to thee, and which We enjoined on (Avraham) and (Moshe)
and Jesus—to establish religion and not to be divided therein. Hard for the polytheists is that which thou
callest them. Allah chooses for (Allah)
whom (Allah) pleases, and guides to (Allah) him who turns to (Allah).
“And they
were not divided until after knowledge had come to them, out of envy among
themselves. And had not a word gone
forth from thy Lord for an appointed term, the matter would surely have been
judged between them. And those who were
made to inherit the Book after them are surely in disquieting doubt about it.
“To
this then go on inviting, and be steadfast as thou art commanded, and follow
not their low desires, and day: I
believe in what Allah has revealed of the Book, and I am commanded to do
justice between you. Allah is our Lord
and your Lord. For us are our
deeds; and for you your deeds. There is no contention between us and
you. Allah will gather us together, and
to (Allah) is the eventual coming.”
(v13-15).
“Allah
is (Allah) Who revealed the Book with (Truth), and the Balance; and what will
make thee know that perhaps the Hour is nigh.”
(v17).
“Whoso
desires the tilth of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We
give him thereof; and he has no portion
in the Hereafter.” (v20).
“This
it is of which Allah gives the (benevolent) news to (Allah’s) servants, who
believe and do (benevolence). Say: I ask of you naught in return for it but love
for relatives. And whoever earns
(benevolence), We give him more of (benevolence) therein. Surely Allah is Forgiving, Grateful.” (v23).
“And
(Allah) (It) is Who accepts repentance from (Allah’s) servants and pardons evil
deeds, and (Allah) knows what you do;”
(v25).
“And if
Allah were to amplify the provision for (Allah’s) servants, they would rebel in
the earth; but (Allah) sends it down by
measure, as (Allah) pleases. Surely
(Allah) is Aware, Seer of (Allah’s) servants.”
(v27).
“And
whatever misfortune befalls you, it is on account of what your hands have
wrought and (Allah) pardons much.
“And
you cannot escape in the earth, and besides Allah you have no protector nor
helper.” (30-31).
“So
whatever you are given is but a provision of this world’s life, and that which
Allah has is better and more lasting for those who believe and rely on their
Lord;
“And
those who shun the great sins and indecencies, and whenever they are angry they
forgive;” (v36-37).
“And
those who respond to their Lord and keep up prayer, and whose affairs are
decided by counsel among themselves, and who spend out of what We have given
them;
“And
those who, when great wrong afflicts them, defend themselves.
“And
the recompense of evil is punishment like it;
but whoever forgives and amends, his reward is with Allah. Surely (Allah) loves not the wrongdoers.
“And
whoever defends himself after being oppressed, these it is against whom there
is no way of blame.
“The
way of blame is only against those who oppress men and revolt in the earth
unjustly. For such there is a painful
chastisement.
“And
whoever is patient and forgives—that surely is an affair of great
resolution.” (v38-43).
“And he
whom Allah leaves in error, has no friend after (Allah). And thou wilt see the iniquitous, when they
see the chastisement, saying: Is there any
way of return?
“And
thou wilt see them brought before it, humbling themselves because of abasement,
looking with a faint glance. And those
who believe will say: Surely the losers
are they who lose themselves and their followers on the Resurrection day. Now surely the iniquitous are in lasting
chastisement.” (v44-45).
“But if
they turn away, We have not sent thee as a watcher over them. Thy duty is only to deliver the message. And surely when We make man taste mercy from
Us, he rejoices thereat; and if an evil
afflicts them on account of what their hands have sent before, then surely man
is ungrateful.” (v48).
“Allah’s
is the (Sovereignty) of the heavens and the earth. (Allah) creates what (Allah) pleases. (Allah) grants females to whom (Allah) pleases
and grants males to whom (Allah) pleases.
“Or
(Allah) grants both males and females, and (Allah) makes whom (Allah) pleases,
barren. Surely (Allah) is Knower,
Powerful.” (49-50).
“And it
is not vouchsafed to a mortal that Allah should speak to him, except by
revelation or from behind a veil, or by sending a messenger and revealing by
(Allah’s) permission what (Allah) pleases.
Surely (Allah) is High, Wise.”
(v51).
“And
thus did We reveal to thee an inspired Book by Our command. Thou knewest not what the Book was, nor what
Faith was, but We made it a light, guiding thereby whom We please of Our
servants. And surely thou guidest to the
right path—“ (v52).
--
Discussion
Questions From Sura 40 Al Mu’min (The Believer) And Sura 41 Ha Mim
Amidst
the consideration of each individual’s own limitation of experience, knowledge,
and perception, is there any possibility that the entire Universe may exist as
a trial for one specific individual (that actually being each and every
individual)? And that, within the trial
of that individual, all other beings and phenomena are specifically contrived
around the existence of that individual (like actors and a playset within a
theatrical stage production)? And amidst
any possibility of such an existence, may it be considered that each “villain”
(and “disbelievers”) within a person’s life is simply an actor who is playing a
role according to the script and direction that Allah provides? And thus, amidst the awareness of such a
possibility (and the through the awareness of such a possibility, the
consideration of the increasing likelihood), what is an appropriate manner in
which the individual should behave towards all individuals, beings, life, and
phenomena throughout the Universe? What
tendencies towards forgiveness, benevolence, and generosity does such an
individual maintain?
Within
a similar consideration, what is the possibility within the notion of each of
us existing within the dreams of others, and that each of our lives are
comprised of “key players” and millions and billions of “extras” who make up
the composite of our respective dream experiences? How might this compare with the respective
Hindu and Buddhist notions of the Transmigration of the Soul and Reincarnation
(considering that such beliefs may be derived through experiences within the
practise of Samadhi that enhance an individual’s awareness of the dream
phenomenon)?
Does
the “Day of Reckoning” substantially (and perhaps, simply) connote a basic
understanding of justice and Karma? And
if so, what are the implications of the behaviour that is enacted by people
without such a belief?
How
does the Koran’s description of “passing enjoyment” compare with the Bhagavad
Gita’s description of “Maya?” And how
does the notion of the “abode to settle” compare with the notion of
“transcending the gunas”? How does the
“like thereof” compare with “Karma”?
What is
an appropriate balance between “trusting within Allah,” and accepting the
responsibility to act upon one’s own conviction?
Within
Verse 56, there is the description of ignorant criticism simply existing as
ambitions for importance; what is the
appropriate practise of questioning, challenging, and critique/criticism within
Islam, generally and traditionally? How
does this compare with the respective questioning, challenging, and
critique/criticism practises and traditions within Judaism, Buddhism,
Christianity, and Hinduism?
Is
there any intentional and/or intrinsic connexion between the reference to the
blind and the seeing, and the subsequent description of the favourable creation
of both night and day?
Is the
beginning of Sura Ha Mim providing a description of the narrative of Creation
of the Universe? If so, how does this
compare and contrast with that of the narrative of Creation provided from the
Torah?
What
are the distinctions that exist within the Islamic Theology regarding Heaven
and the Heavens? How does this compare
with potentially similar distinctions within the respective beliefs of Judaism,
Hinduism, Buddhism, and Christianity?
What is
the nature, the dynamics, the propensity for overcoming the lack of forgiveness
and redemption communicated within Verse 24?
How
does the description of angels, within this Sura, compare with the description
of angels within this week’s reading from the Gospels of Christianity?
How
does the teaching within the passage beginning with Verse 33, regarding patient
and responding to transgressions with benevolence, compare and contrast to
similar teachings that Abdul Baha (from the Baha’i Faith) shares within his
Paris Talks?
--
Discussion
Questions From Sura 42: Al Shura (The
Counsel) And Sura 43 Zukhruf (Gold)
The
explicit proclamation of the ultimate authority of Allah, within the opening of
Sura Al Shura, seems to provide a stark contrast to the proclamation of Jesus
at the conclusion of the Gospel according to Matthew (both specifically
referencing authority of Heaven and Earth);
what is the nature of (some characteristics within) the apparent
dissonance between these respective proclamations? What are the similitudes between these
respective proclamations? What are the
temporal political manifestations/practises that are respectively derived from
these 2 basic proclamations? How can
these proclamations be genuinely and traditionally perceived as
synonymous? And what are some temporal
political manifestations/practises (insight and teachings) that can be
increasingly applied to enhance the perception and actuality of such
synonymity?
Within
the Koran there is the emphasis upon the revelation of the Koran existing
within the Arabic language, with additional emphasis that the Koran is provided
within the Arabic language so that the Koran may be appropriately understood by
the community whose natural language is Arabic;
yet there is also the description of additional revelations being
provided to additional Prophets, perhaps also within communities that speak
languages other than Arabic; thus, is it
appropriate for such revelations to be initiated and promulgated within a
language different from Arabic? How does
such a consideration influence the manner in which the Koran is contemporarily
taught, particularly within communities whose natural language is different
from Arabic? Is the original language of
Adam, Noach, Avraham, Moshe, David, and Solomon actually Hebrew and/or Aramaic? What guidance does this provide?
What is
the nature of the balance of free will and Omnipotence amidst the teaching
within Verse 13, regarding turning to Allah and being chosen by Allah?
Within
Verse 14, there is the description of dissension emerging within a community
only after knowledge is provided to the community, and individuals subsequently
become jealous; how does the Bhagavad
Gita’s teachings, regarding the 3 gunas of sattva, rajas, and tamas, factor
within this Koranic teaching? What are
some additional teachings, respectively within additional religious traditions,
regarding the nature of this confluence of wisdom, power, selfishness, and
righteousness?
What is
to be appropriately understood by the proclamation of similitude that, “Allah
is our Lord and your Lord”? Within
Islamic perspective and belief (and additional perspective and belief), what is
the nature of that commonality amidst the apparent continuing distinction between
a Muslim and someone outside of “the Ummah”?
How does this compare with Jesus’s “sheep of another fold” and
“baptising;” with Balak’s communication
with Adonai; with the Bhagavad Gita’s
teachings regarding equanimity; and the
general approach of the Buddhas towards individuals outside of the Sangha? What is the tangible unity amidst the many
binaries?
Verse
20 seems to admonish the pursuit of material wealth and temporal
experiences; how does this compare with
the teachings regarding Heaven, and the bounties that is exist therein, which
are described within temporal/material terms?
What
lessons can the teaching of modesty and moderation, within Verse 27, provide
within contemporary economic policies and practises? How does this moderation of provisions from
Allah compare with the manna that Adonai provides within B’midbar (the
Wilderness)?
How
does the teachings of consequence, within Verses 30 – 31, compare with the
Hindu and Buddhist belief within Karma?
How is
the principle of, “meeting evil with evil,” reconciled with the practise and
teachings of forgiveness?
How
does the teachings within Verse 51, regarding the manner in which Allah is
revealed to a person, compare with the “Voice” described within the Torah? What is the nature (and perhaps,
intentionality) within the exclusivity of the identification of being a
Prophet? Does each person have the
propensity (and perhaps even the responsibility) of Prophesying?
What is
revealed, regarding the confluence of free will and Omnipotence, amidst the
teaching within Verse 20?
Amidst
the description of the competition between Moshe and Paraoh, does Paraoh’s
vehemence in disproving the existence of Adonai (Allah) actually provide
evidence of Paraoh’s belief in Adonai (Allah):
that otherwise, Paraoh might simply work to bribe and dissuade Moshe?
Within
Verse 67, there is the description of friends becoming enemies, amidst (Al Yom
Qayimah (the Day of Judgment); what does
this also reveal regarding the nature of free will and Omnipotence?
--
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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