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 38 Korach; 118.10.22
Torah
B’midbar
16:1 – 18:32
“Korach
son of Yitzhar, a grandson of Kehoth and great-grandson of Levi, together with
Dathan and Aviram, both of them sons of Eliav, and On son of Peleth, all three
of whom were descendants of (Reuven), began a rebellion. They and 250 Israelite leaders challenged the
authority of (Moshe).” (v1-2).
“They
confronted (Moshe) and Aaron with the accusation, ‘You have gone too far! Everyone in the community is holy, and Adonai
is with us. So why do you two think that
you are superior to everyone else?’”
(v3).
“When
(Moshe) heard this, he began to pray.
Then he spoke to Korach and his followers and said, ‘Tomorrow morning,
Adonai will show us the person (Adonai) has designated as (Adonai’s) holy
spokesman. Adonai will choose those who
shall be privileged to present offering to (Adonai).
“
‘Tomorrow this is what you must do:
Korach, you and your associates must take your fire pans and burn
incense in them before Adonai. Then we
will find out who Adonai has chosen to be the holy one. You Levites have overstepped and gone too
far!’” (v4-7).
“Now
(Moshe) sent for Dathan and Aviram, the sons of Eliav, but they sent back this
message: ‘We won’t come! It’s bad enough that you brought us out of
Egypt, a land flowing with milk and honey, just to kill us in the wilderness! You have no right to tell us what to
do.’” (v12-13).
“So the
rebels all brought their burning fire pans filled with incense and stood at the
entrance of the Meeting Tent with (Moshe) and Aaron.” (v18).
“Adonai
spoke to (Moshe) and directed him to warn the entire community to move away
from the tents of Korach, Dathan, and Aviram.”
(v23-24).
“(Moshe)
announced, ‘Now you will know that Adonai sent me to do all these deeds, and it
was not my own doing. If the rebels die
like ordinary men, then you will know that Adonai did not send me. But if Adonai performs a miracle and makes
the earth open its mouth and swallow them and all their belongings, so that
they descend to the depths alive, then you will know that these men were
provoking Adonai.’ As (Moshe) finished
speaking, the ground under Dathan and Aviram split open. The earth opened its mouth and swallowed them
and all the men who were with Korach and all their property. They all fell alive into the earth, along
with all their property. Then the earth
closed over them, and they disappeared from the community.
“The
Israelites around them all heard their cries, and ran away as the earth
swallowed them up.
“Then
streaks of fire came down from Adonai and burned up the 250 men who were
offering incense.” (v28-35).
“Adonai
spoke to (Moshe), saying, ‘Tell Eleazar son of Aaron the priest to gather up
all the fire pans because they have been sanctified, and scatter the burning
coals.’” (v1-2).
“The
next day the entire Israelite community began to complain against (Moshe). Now they grumbled, ‘You have killed Adonai’s
people!’
“The
people, still complaining against (Moshe) and Aaron, turned and faced the
Meeting Tent. Suddenly the tent was
covered with a cloud, and Adonai’s glory appeared.” (v7).
A
plague breaks out amongst the Israelites;
Moshe commands Aaron to offer incense to atone for Israelis; and the plague stops after 14,700 are killed.
Moshe
collects a staff from each tribe and Aaron’s staff (for Levis) is selected to
blossom with almonds.
“Adonai
said to (Moshe), ‘Put Aaron’s staff in front of the ark as a symbol. Let it be a warning to anyone who wants to
rebel and challenge Me. This should put
an end to complaints against Me, and prevent any more deaths.’” (v25).
“Adonai
said to Aaron: You, your sons, and the
members of your tribe will be responsible for the sanctuary. You and your descendants will also be
responsible for any sins connected with the priesthood.
“Enlist
your relatives, the members of the tribe of Levi. Let them assist you and help you perform your
sacred duties in the Meeting Tent.”
(v1-2).
“The
Levites shall perform their duties in the Meeting Tent under your supervision,
but under no circumstances may they handle any of the sacred objects or the
altar utensils or they will die.
“The
Levites shall be your assistants and they will be responsible for the care and
maintenance of the Meeting Tent, and no unauthorized person is permitted to
join them.” (v3-4).
“Aaron,
you and your sons shall perform all the priestly duties. These include conducting all the sacred
services associated with the altar and all the services inside the cloth
partition. The work of the priesthood is
the gift of service that I have given you.
Any unauthorized person who comes near the sanctuary shall die.
“Adonai
announced to Aaron: I have set you in
charge of the sacred gifts and sacrifices brought by the Israelites. From now on you and your descendants will
receive a regular share of the offerings.
“This
is what shall be yours: all the Israelites’
sacrifices, and all their grain offerings, and all their sin and guilt
offerings shall belong to you and your descendants.” (v7-9).
“The
best of the olive oil, wine, and grain that are presented to Adonai is given to
you.
“The
first fruit of everything that grows in your land, which is presented to
Adonai, shall be yours. Everyone in your
household who is ritually clean may eat it.
“Everything
that the Israelites pledge to Adonai shall also be yours.
“The
first-born that is offered to Adonai, whether man or beast, shall belong to
you. But you must redeem the first-born
sons and the first-born unclean animals on the payment of five pieces of
silver.” (v12-15).
“From
now on, whatever is presented as a holy offering I give to you and your
descendants as a regular share. This
shall be a permanent covenant sealed with salt between Adonai and your
descendants.
“Then
Adonai said to Aaron, You and your descendants will not own any property in the
land of the Israelites.
“I
Myself shall be your share and your inheritance among the Israelites.” (v19-20).
“To the
descendants of the Levites I am now giving all the tithes in Israel as their
inheritance. This is in return for the
services and work that they perform in the Meeting Tent.” (v21).
“Only
the Levites shall conduct the necessary services in the Meeting Tent, and they
will make an atonement for the Israelites.
“It is
a law for all future generations that the Levites do not have any inheritance
of land. The inheritance I am giving the
Levites shall instead consist of all the tithes that the Israelites present as
wave offerings. I have told the Levites
that these gifts belong to them, and they have no need for an inheritance of
land among the Israelites.” (v23-24).
“Adonai
spoke to (Moshe) and said to him: Speak
to the Levites and say to them:
“When
an Israelite presents his tithe that I have given you as your inheritance from
them, you must separate a tithe from their tithes as a gift to Me, a tithe of
the tithe.” (v25-26).
“Now
you must take a tithe from all the tithes that you have collected from the
Israelites and must present it as Adonai’s gift to Aaron the priest. From the tithe of all the tithes you shall
pick the choicest parts as Adonai’s portion, to be given to Aaron the priest
and his descendants.” (v28-29).
--
Within
Korach’s rebellion, Korach initially proclaims egalitarianism and effectively
criticises Moshe for being a dictator;
but there seems to be an intrinsic contradiction within Korach’s
criticism, as its focal point seems to be placed upon removing the authority of
Moshe (perhaps simply to substitute Korach, and perhaps Korach’s group, as the
replacement authority); it seems as
though an “egalitarian-based” uprising focuses on uplifting itself, rather than
specifically overthrowing a preceding conventional authority (as specifically
concentrating upon such a preceding conventional authority seems to necessarily
recognise legitimacy within that preceding conventional authority, thus
undermining the very premise of egalitarianism); is there any legitimacy within this
suggestion? What are appropriate
processes for reconciliation between such uprisings and preceding conventional
authority amidst a perceived competition for tangibles: people, land, resources, and additionally?
Why
does Korach adhere to Moshe’s demand whilst Korach actually challenges Moshe’s
authority?
What
happens to On within the whole rebellion?
Further,
why do Israelis continue to complain against Moshe, rather than simply
departing or doing something else, without “Moshe’s permission”? What is the ultimate purpose of complaining
to an authoritarian figure, rather than simply doing something else?
How
does the rebellion of Korach compare and contrast with Arjuna’s spiritual
dilemma upon the battlefield; with the
Buddha’s dialogues with his contemporary challengers; with Jesus as his rebuking of the Pharisees
and Sadducees; and with Muhammad (PBUH)
and his challenges with Arabic tribes?
What is
the esoteric, and tangible connexion (and significance) between the conveyance
of priesthood with the abstinence from owning property? How does this compare with asceticism
respectively within Hinduism, Buddhism, and Christianity? And how does this compare with economic
guidelines within Islam?
How
does the prohibition of Levis owning land intersect with the previous teaching
of people donating lands to Levis and such lands becoming the perpetual
“property” of the Priests?
What
are the implications of Aaron and his descendants (the Kohanim) essentially
receiving 1% of Israeli productivity?
--
Bhagavad Gita
Chapter 2
“This despair and weakness in a time of crisis is
mean and unworthy of you, Arjuna. How have you fallen into a state so far from
the path to liberation?
“It does not become you to yield to this weakness.
Arise with a brave hear and destroy the enemy.” (v2-3).
“Surely it would be better to spend my life begging
than to kill these great and worthy souls! If I killed them, every pleasure I
found would be tainted.” (v5).
Arjuna submits himself to the tutelage of Sri
Krishna.
“You speak sincerely, but your sorrow has no cause.
The wise grieve neither for the living nor for the dead.” (v11).
“There has never been a time when you and I and the
kings gathered here have not existed, nor will there be a time when we will
cease to exist.” (v12).
Sri Krishna describes a permanent Reality that
exists within each individual.
“The impermanent has no reality; reality lies in
the eternal. Those who have seen the boundary between these two have attained
the end of all knowledge.” (v16).
“Realize that which pervades the universe and is
indestructible; no power can affect this unchanging, imperishable reality.”
(v17).
“You were never born; you will never die. You have
never changed; you can never change. Unborn, eternal, immutable, immemorial,
you do not die when the body dies.” (v20).
The “Self” is described.
Sri Krishna describes the duty of a warrior.
Sri Krishna references yoga.
“Those who follow this path, resolving deep within
themselves to seek Me alone, attain singleness of purpose. For those who lack
resolution, the decisions of life are many-branched and endless.” (v41).
“There are ignorant people who speak flowery words
and take delight in the letter of the law, saying that there is nothing else.
“Their hearts are full of selfish desires, Arjuna.
Their idea of heaven is their own enjoyment, and the aim of all their
activities is pleasure and power. The fruit of their actions is continual
rebirth.
“Those whose minds are swept away by the pursuit of
pleasure and power are incapable of following the supreme goal and will not
attain samadhi.” (v42-44).
Sri Krishna references the 3 gunas.
“You have the right to work, but never to the fruit
of work. You should never engage in action for the sake of reward, nor should
you long for inaction.” (v47).
“Perform work in this world, Arjuna, as a man
established within himself—without selfish attachments, and alike in success
and defeat. For yoga is perfect evenness of mind.” (v48).
“Seek refuge in the attitude of detachment and you
will amass the wealth of spiritual awareness. Those who are motivated only by
desire for the fruits of action are miserable, for they are constantly anxious
about the results of what they do.
“When consciousness is unified, however, all vain
anxiety is left behind. There is no cause for worry, whether things go well or
ill. Therefore, devote yourself to the disciplines of yoga, for yoga is skill
in action.” (v49 -50).
“When your mind has overcome the confusion of
duality, you will attain the state of holy indifference to things you hear and
things you have heard.” (v52).
“When you are unmoved by the confusion of ideas and
your mind is completely united in deep samadhi, you will attain the state of
perfect yoga.” (v53).
“They live in wisdom who see themselves in all and
all in them, who have renounced every selfish desire and sense craving
tormenting the heart.” (v55).
“Neither agitated by grief nor hankering after
pleasure, they live free from lust and fear and anger. Established in meditation,
they are truly wise.
“Fettered no more by selfish attachments, they are
neither elated by good fortune nor depressed by bad. Such are the seers.”
(v56-57).
“When you keep thinking about sense objects,
attachment comes. Attachment breeds desire, the lust of possession that burns
to anger.
“Anger clouds the judgment; you can no longer learn
from past mistakes. Lost is the power to choose between what is wise and what
is unwise, and your life is utter waste.
“But when you move amidst the world of sense, free
from attachment and aversion alike,
“there comes the peace in which all sorrows end,
and you live in the wisdom of the Self.” (v62-65).
--
Bhagavad Gita
Chapter 2
“These are
the words that Sri Krishna spoke to the despairing Arjuna, whose eyes were burning
with tears of pity and confusion.” (v1).
“This despair
and weakness in a time of crisis is mean and unworthy of you, Arjuna. How
have you fallen into a state so far from the path to liberation?
“It does not
become you to yield to this weakness. Arise with a brave heart and
destroy the enemy.” (v2-3).
Arjuna pleads
further.
“You speak
sincerely, but your sorrow has no cause. The wise grieve neither for the
living nor for the dead.
“There has
never been a time when you and I and the kings gathered here have not existed,
nor will there be a time when we will cease to exist.” (v11-12).
“The
impermanent has no (Reality); (Reality) lies in the eternal. Those
who have seen the boundary between these two have attained the end of all
knowledge.” (v16).
“Realize that
which pervades the universe and is indestructible; no power can affect
this unchanging, imperishable (Reality).” (v17).
“The body is
mortal, but (Brahman) (Who) dwells in the body is immortal and
immeasurable. Therefore, Arjuna, fight in this battle.” (v18).
“You were
never born; you will never die. You have never changed; you
can never change. Unborn, eternal, immutable, immemorial, you do not die
when the body dies.
“Realizing
that which is indestructible, eternal, unborn, and unchanging, how can you slay
or cause another to slay?” (v21).
“The Self
cannot be pierced by weapons or burned by fire; water cannot wet it, nor
can the wind dry it.
“The Self
cannot be pierced or burned, made wet or dry. It is everlasting and
infinite, standing on the motionless foundations of eternity.
“The Self is
unmanifested, beyond all thought, beyond all change. Knowing this, you
should not grive.” (v23-25).
“You have
heard the intellectual explanation of Sankhya, Arjuna; now listen to the
principles of yoga. By practicing these you can break through the bonds
of (Karma).
“On this path
effort never goes to waste, and there is not failure. Even a little
effort toward spiritual awareness will protect you from the greatest
fear.” (v39-40).
“There are
ignorant people who speak flowery words and take delight in the letter of the
law, saying that there is nothing else.
“Their hearts
are full of selfish desires, Arjuna. Their idea of heaven is their on
enjoyment, and the aim of all their activities is pleasure and power. The
fruit of their actions is continual rebirth.” (v42-43).
“You have the
right to work, but never to the fruit of work. You should never engage in
action for the sake of reward, nor should you long for inaction.
“Perform work
in this world, Arjuna, as a man established within himself—without selfish
attachments, and alike in success and defeat. For yoga is perfect
evenness of mind.” (v47-48).
“(Search for)
refuge in the attitude of detachment and you will amass the wealth of spiritual
awareness. Those who are motivated only by desire for the fruits of
action are miserable, for they are constantly anxious about the results of what
they do.
“When
consciousness is unified, however, all vain anxiety is left behind. There
is no cause for worry, whether things go well or ill. Therefore, devote
yourself to the disciplines of yoga, for yoga is skill in action.”
(v49-50).
“When your
mind has overcome the confusion of duality, you will attain the state of holy
indifference to things you hear and things you have heard.” (v52).
“When you are
unmoved by the confusion of ideas and your mind is completely united in deep
Samadhi, you will attain the state of perfect yoga.” (v53).
“They live in
wisdom who see themselves in all and all in them, who have renounced every
selfish desire and sense craving tormenting the heart.” (v55).
“When you
keep thinking about sense objects, attachment comes. Attachment breeds
desire, the lust of possession that burns to anger.
“Anger clouds
the judgment; you can no longer learn from past mistakes. Lost is
the power to choose between what is wise and what is unwise, and your life is
utter waste.
“But when you
move amidst the world of sense, free from attachment and aversion alike,
“there comes
the peace in which all sorrows end, and you live in the wisdom of the
Self.” (v62-65).
--
Discussion Questions From Chapters 1 – 2
It seems interesting that the narrative of the
Bhagavad Gita is begun with a conversation between the antagonists of the
story, King Dhritarashtra and his disciple, Sanjaya, of the Kurus; and that the
entire narrative of the Bhagavad Gita is Sanjaya relaying to Dhritarashtra the
conversation between his “enemies,” Arjuna and Sri Krishna, of the Pandavas; is
this intentional? Is this an intrinsic illustration of the equanimity that is
explicitly taught within the Bhagavad Gita? And what lessons may this provide
with respect to “walking in another man’s moccasins;” understanding the
perspective of others, even one’s enemy?
How does this conversation, between Dhritarashtra
and Sanjaya, compare with the conversation, described within the Torah, that
Balaam and Balak have whilst looking over the camp of the Israelites before
attacking, as well as the provision of the blessing (paraphrasing), “How goodly
are your tents, Israel…”?
Is there any esoteric, metaphysical significance in
Arjuna’s command for Sri Krishna to drive the chariot into the middle of the
battlefield? Perhaps beyond, or rather than, a militaristic tactical maneuver,
does this interest of Arjuna signify an interest in mediation, searching for
the middle ground? Can this be considered as the tangible beginning, or
continuation, or Arjuna’s spiritual quest?
How does Arjuna’s reluctance to fight against the
Kurus compare with the command provided to the Israelites to abstain from
fighting against the descendants of Esau (Yaakov’s/Israel’s brother)?
There seems to be an intrinsic hypocrisy within the
prospect of fighting against one’s relatives: homicidally competing for
resources to sustain one’s progeny, yet understanding that one’s progeny are
eventually such relatives as well (suggesting the inevitability of such
continuing conflict); yet there is also the consideration of all humanity
existing as such “distant relatives;” and thus there is the consideration: how
do we appropriately facilitate balance amongst our respective communities and
relatives, to continually live prosperously and amicably?
The soliloquy that Arjuna provides seems rather
inspired and convincing; how does this compare to the nature of the Buddha’s
conversations with his contemporary brahmins, particularly regarding the
notions of family and asceticism? And, yet, Sri Krishna summarily rebukes
Arjuna’s comments, and eventually provides the crux of the Bhagavad Gita (the
teachings of which seem to actually confirm Arjuna’s initial proclamations);
how is all this appropriately understood?
Arjuna’s reference to the lifestyle of a beggar has
a negative connotation; how does this compare with the practise of asceticism
that is eventually described within the Bhagavad Gita?
Arjuna comments that, even amidst winning and
enjoying the “spoils of victory,” such spoils are tainted by the transgressions
required to acquire such; this speaks to an intrinsic paradox within life: that
sustaining one’s life necessarily requires some diminishment within the lives
of others; how do the Bhagavad Gita and additional Holy Scriptures resolve this
intrinsic paradox of life?
In consoling Arjuna (in Chapter 2, Verse 12), Sri
Krishna communicates directly through the aesthetic façade of Arjuna’s material
existence, his persona, and his ego, and connects directly with the Universal
Divine presence that exists within Arjuna; what are some examples of such
communication within additional Holy Scriptures, and what are some anecdotes in
how you experience such communication?
Within Chapter 2, Sri Krishna begins to communicate
a doctrine of equanimity and Divine indifference; how does this compare with
the instruction to fight? The practise of absolute indifference seems to lead
quickly to death by dehydration; what is an appropriate balance, moderation of
such a principle?
--
Discussion
Questions From Chapters 1 – 2
Is there any
metaphysical, esoteric, and/or spiritual significance that is to be
appropriately gleaned from the description of the competition of conchs between
the Kurus and the Pandavas (including the “lion roars” and “tearing through
hearts”)?
Amidst seeing
his uncles and cousins prepared to fight against him on the battlefield, might
Arjuna, in some manner, also be considering the prospect of the eventual
interactions between his own progeny, even amidst his success upon the
battlefield? Within the history of humanity, is there validity within the
proclamations that are wars are committed by cousins and brothers against each
other?
Does Arjuna
begin meditating within the middle of the battlefield? Is his
conversation with Sri Krishna simply a process of his spiritual
meditation? Might even the entire battlefield be conjured through his
meditative process (and/or, perhaps the meditative process of the student of
the Bhagavad Gita)?
Within Sri
Krishna’s immediate response, Sri Krishna commands Arjuna to fight the enemy
(presuming the army of Dhritarastra); yet, later, Sri Krishna describes
the actual enemy as Arjuna’s own selfishness; and from that, there are
subsequent, alternating commands and descriptions of who the enemy is and what
tangible actions Arjuna is supposed to manifest (violence and war or meditation
and giving); what is the actual progression of these alternations, and
what is the ultimate guidance to be appropriately gleaned from the aggregate of
these commands and descriptions? How does this compare with additional
teachings within Judaism, Buddhism, Christianity, and Islam?
How is it
possible to speak directly through another person’s ego into the Atman within
another individual? What is the nature of such communication, and the
connexion amongst such beings? Are there any additional descriptions of
similar communication within the narratives of additional religious traditions?
--
Digha
Nikaya
Cakkavatti
Sihanada Sutta
--
Gospels
John 5
“After this there was a feast of the Jews, and
Jesus went up to Jerusalem.” (v1).
Jesus heals an invalid man, by a pool, during
Shabbat.
Jesus associates himself with God.
“Jesus said to them, ‘Truly, truly, I say to
you, the Son can do nothing of his own accord, but only what he sees (God)
doing; for whatever he does, that the
Son does likewise. For (God) loves the
Son, and shows him all that (God) is doing;
and greater works than these will (God) show him, that you may
marvel. For as (God) raises the dead and
gives them life, so also the Son gives life to whom he will. (God) judges no one, but has given all
judgment to the Son, that all may honor the Son, even as they honor (God). He who does not honor the Son does not honor
(God) who sent him. Truly, truly, I say
to you, he who hears my word and believes (God) who sent me, has eternal
life; he does not come into judgment,
but has passed from death to life.”
(v19-24).
“I can do nothing on my own authority; as I hear, I judge; and my judgment is just, because I seek not
my own will but the will of (God) who sent me.
If I bear witness to myself, my testimony is not true; there is another who bears witness to me, and
I know that the testimony which he bears to me is true.” (v30-32).
“But the testimony which I have is greater than
that of John; for the works which (God)
has granted me to accomplish, these very works which I am doing, bear me
witness that (God) has sent me. And
(God) who send me has (by God) borne witness to me. (God’s) voice you have never heard, (God’s)
form you have never seen; and you do not
have (God’s) word abiding in you, for you do not believe him whom (God) has
sent. You search the scriptures, because
you think that in them you have eternal life;
and it is they that bear witness to me;
yet you refuse to come to me that you may have life. I do not receive glory from men. But I know that you have not the love of God
within you. I have come in my (God’s)
name, and you do not receive me; if
another comes in his own name, him you will receive. How can you believe, who receive glory from
one another and do not seek the glory that comes from the only God? Do not think that I shall accuse you to
(God); it is (Moshe) who accuses you, on
whom you set your hope. If you believed
(Moshe), you would believe me, for he wrote of me. But if you do not believe his writings, how
will you believe my words?” (v36-47).
--
Gospels
John 5
“After this
there was a feast of the Jews, and Jesus went up to (Yerushalayim) by the Sheep
Gate a pool, in Hebrew called Beth-zatha, which has five porticoes. In
these lay a multitude of invalids, blind, lame, paralyzed. One man was
there, who had been ill for thirty-eight years. When Jesus saw him and
knew that he had been lying there a long time, he said to him, ‘Do you want to
be healed?’ The sick man answered him, ‘Sir, I have no man to put me into
the pool when the water is troubled, and while I am going another steps down
before me.’ Jesus said to him, ‘Rise, take up your pallet, and
walk.’ And at once the man was healed, and he took up his pallet and
walked.
“Now that day
was (Shabbat). So the Jews said to the man who was cured, ‘It is
(Shabbat), it is not lawful for you to carry your pallet.’ But he answered
them, ‘The man who healed me said to me, ‘Take up your pallet, and
walk.’” (v1-11).
The leaders
challenge Jesus.
“But Jesus
answered them, ‘My (Creator) is working still, and I am working.” (v17).
“This is why
the Jews sought all the more to kill him, because he not only broke (Shabbat)
but also called God his own Father, making himself equal with God.”
(v18).
Jesus
proclaims his relationship with Deus.
“I can do
nothing on my own authority; as I hear, I judge; and my judgment is
just, because I (search not for) my own will but the will of (Deus) (Who) sent
me. If I bear witness to myself, my testimony is not (True); there
is another who bears witness to me, and I know that the testimony which he
bears to me is (True).”
“You sent to
John, and he has borne witness to the (Truth). Not that the testimony
which I receive is from man; but I say this that you may be saved.
He was a burning and shining lamp, and you were willing to rejoice for a while
in his light. But the testimony which I have is greater than that of
John; for the works which the (Creator) has granted me to accomplish,
these very works which I am doing, bear witness that (Deus) has sent me.
And the (Creator) (Who) sent me has (by Deus) borne witness to me.”
(v33-37).
“You search the
scriptures, because you think that in them you have eternal life; and it
is they that bear witness to me; yet you refuse to come to me that you
may have life. I do not receive glory from men. But I know that you
have not the love of God within you. I have come in my (Creator’s) name,
and you do not receive me; if another comes in his own name, him you will
receive. How can you believe, who receive glory from one another and do
not (search for) the glory that comes from the only God?” (v39-44).
--
Discussion Questions From Chapters 5 – 7
Amidst the invalid man being in such a condition
for over 38 years, is there a potential for Jesus to wait until after Shabbat
and heal the man?
Within the 5th chapter, Jesus nearly
equates himself to God, yet also distinguishes himself as a subordinate of God,
whereby God confers certain authority to Jesus;
what explanation is provided for God conferring such authority, and what
is the nature of such authority amidst the continuing Omnipotence of God (is
this arrangement predicated upon preceding Prophesies, or is this a
comparatively autonomous doctrine)? It
seems as though Jesus is being offered as an intercessor; is this observation accurate, and if so, what
are the implications of this? Amidst
such a belief, what is the nature of the direct connexion, and symbiosis, that
each individual maintains with God?
Within the Gospel according to John, there are
very strong, direct, and vehement proclamations of Jesus’s authority and
proximity to God; how does this compare
with the respective narratives within additional Gospels (particularly where
Jesus initially denies being the Moshiach, and when, upon healing other individuals,
Jesus instructs the individuals to praise God and provide the offering
according to the rules of Moshe)? How
does this also compare with Jesus’s subsequent teaching regarding the falsity
of one who makes self-proclamations?
Amidst the contemporary circumstance of much of
conventional society being governed by people who proclaim the Faith of
Christianity, and presumably the belief in the return of the Moshiach, does
this intrinsically mean that such authorities anticipate, if only
subconsciously, becoming the necessary antagonists of the Moshiach, and thereby
are immersed within a paradoxical duality (that may also be somewhat
symmetrical and uniform) whereby such authorities yearn for a Messianic
protagonist whom to persecute particularly as a means of manifesting the
Christian Prophesies of “Heaven on Earth”?
What lessons exist within the miracle of Jesus
feeding the 5,000 with 5 loaves and 2 fish?
How does this compare with the manna that Adonai provides to the
Israelites? Is there a mass
psycho-spiritual experience whereby the hunger pangs of the respective groups
are satisfied wholly by the spiritual experience of being proximate with God?
How does Jesus’s utilisation of the first person
singular compare, and contrast, with Sri Krishna’s utilisation of the first
person singular? How do these compare
with the Koran’s utilisation of the first person plural? And how do these compare with the first
person singular, and plural, forms utilised within the Torah? And how does this compare with the Buddha’s
first person plural, as well as third person singular forms?
What does Jesus actually mean when instructing
his followers to “eat his flesh” and “drink his blood”? Is this meant literally, or is this meant as
a symbolic representation of living in the manner of Jesus? How does this compare with the Bhagavad
Gita’s teaching regarding the manner in which Brahman exists in all phenomena,
even within the sacrifices that are provided to Brahman?
--
Discussion
Questions From Chapters 5 – 7
Within each
religious tradition, there seems to be a fundamental temporal contradiction
that challenges the integrity of each religion’s pragmatic doctrine: how
does Judaism overcome the contradiction of the “ger” (the stranger); how
does Islam overcome the command to follow the Sunna of Muhammad (PBUH), without
actually making the same claims of Prophesy as Muhammad (PBUH); how does
Christianity overcome the command to love as Jesus does without searching to be
killed or expecting someone else to be killed; how does Buddhism overcome
the implicit teaching of “Becoming” that the Buddha is effectively the
manifestation of 1’s own cognition; and how does Hinduism overcome the
tamasic (microcosmic) tendency of the varnas? Without challenging the
profound, esoteric wisdom and the benevolent pragmatic guidance that
respectively and commonly exists within Judaism, Islam, Christianity, Buddhism,
Hinduism, and additional religious traditions, how do the teachings and
practises of any religion manifest the Universal consciousness of each
individual without simultaneously becoming susceptible to the apparent,
intrinsic contradictions (and subsequent hypocrisies) that exist within this
temporal life? Is there any validity within the notion that the only
fundamental distinction between beings is the respective nature of our energy,
and that humans simply tend to congregate with those who share a similar set of
hypocrisies, and effectively judge and condemn those whose hypocrisies are
considerably different? What is the appropriate level of love, altruism,
forgiveness, and self-interest that we are each to maintain?
Does the
man’s healing 1st rely upon him taking his pallet?
Considering this event occurs during Shabbat, is this an act of Faith and/or an
act of rebellion? What is the Truth that exists within healing, and what
is the Truth that exists beyond healing? What is the tangible point of
symbiosis between Faith and act? And how does “free will” figure within
this (amidst the notion of omnipotence)?
May it be
considered that Deus sends every being into life; and thus, that every
being is charged with a mission by Deus to complete within this life? How
does this compare with respective teachings from Judaism, Hinduism, Buddhism,
and Islam, regarding this notion of derivation and purpose?
In the passage
of Verses 39 – 44, can Jesus be speaking as any being within the Universe?
The manner in
which the Gospel according to John is written (particularly how Jews are
specifically referred to in the 3rd person, “the Jews”)
suggests that the author of the Gospel according to John (or at least the
Revised Standard Version English translation) is other than Jewish or
Israeli; is there accuracy within this consideration?
What is the
tendency of people to hoard sustenance from others, and then to subsequently
offer such sustenance to others as charity and kindness? What is an
appropriate genuine, balanced, and alTruistic economic system that
appropriately tends to the individual and the other?
How does
Jesus’s teaching to, as the “work of God,” simply proclaim Faith within Jesus
(from Verse 29) compare with Jesus’s additional teachings regarding loving
others and benevolence and righteousness as the “works of God”?
--
Koran
Sura
51: Al Dhariyat, The Scatterers
Sura
52: Al Tur, The Mountain
“By
those scattering broadcast!
“And
those bearing the load!
“And
those running easily!
“And
those distributing the Affair!—
“What
you are promised is surely (True),
“And
the Judgment will surely come to pass.
“By the
heaven full of paths!
“Surely
you are of varying opinion—
“He is
turned away from it who would be turned away.
“Cursed
be the liars!
“Who
are in an abyss, neglectful;
“They
ask: When is the day of Judgment?
“It is
the day when they are tried at the Fire.
“Taste
your persecution! This is what you would
hasten on.
“Surely
the dutiful are amidst Gardens and fountains,
“Taking
that which their Lord gives them. Surely
they were before that the doers of (benevolence).
“They
used to sleep but little at night.
“And in
the morning they asked Divine protection.
“And in
their wealth there was a due share for the beggar and for one who is denied
(benevolence).
“And in
the earth are signs for those who are sure.
“And in
yourselves—do you not see?
“And in
the heavens is your sustenance and that which you are promised.
“So by
the Lord of the heavens and the earth!
It is surely the (Truth), just as you speak.” (v1-23).
“Has
the story of (Avraham’s) honoured guests reached thee?
“When
they came to him, they said: Peace! Peace!
Said he. Strangers!
“Then
he turned aside to his family and brought a fat calf.
“So he
placed it before them. He said: Will you not eat?
“So he
conceived a fear of them. They
said: Fear not. And they gave him (benevolent) news of a boy
possessing knowledge.
“Then
his wife came up in grief, and she smote her face and said: A barren old woman!
“They
said: Thus says thy Lord. Surely (Allah) is the Wise, the
Knowing.” (v24-30).
There
is the description of the destruction of Sodom and Gomorrah.
There
is reference to Moshe and Paraoh, the Ad people, the Thamud people, and Noach.
“And
the heaven, We raised it high with power, and We are Makers of the vast extent.
“And
the earth, We have spread it out. How
well We prepared it!
“And of
everything We have created pairs that you may be mindful.
“So
flee to Allah. Surely I am a plain
warner to you from (Allah).
“And do
not set up with Allah another (deity).
Surely I am a plain warner to you from (Allah).
“Thus
there came not a messenger to those before them but they said: an enchanter or a madman!
“Have
they charged each other with this? Nay,
they are an inordinate people.
“So
turn away from them, for thou art not to blame;
“And
remind, for reminder profits the believers.
“And I
have not created the jinn and the men except that they should serve Me.
“I
desire no sustenance from them, nor do I desire that they should feed Me.
“Surely
Allah is the Bestower of sustenance, the Lord of Power, the Strong.
“Surely
the lot of wrongdoers is as was the lot of their companions, so let them not
ask Me to hasten on.
“Woe,
then, to those who disbelieve because of that day of theirs which they are
promised!” (v47-60).
“By the
Mountain!
“And a
Book written
“On
unfolded vellum!
“And
the frequented House,
“And
the elevated canopy,
“And
the swollen sea!
“The
chastisement of thy Lord will surely come to pass—
“There
is none to avert it;
“On the
day when the heaven will be in a state of commotion,
“And
the mountains will pass away, fleeing.
“Woe on
that day to the deniers,
“Who
amuse themselves by vain talk.
“The
day when they are driven to hell-fire with violence.” (v1-13)
“And
those who believe and whose offspring follow them in faith—We unite with them
their offspring and We shall deprive them of naught of their work. Every man is pledged for what he does.
“And We
shall aid them with fruit and flesh, as they desire.
“They
pass therein from one to another a cup, wherein is neither vanity, nor sin.
“And
round them go boys of theirs as if they were hidden pearls.
“And
they will advance to each other, questioning—
“Saying: Surely we feared before on account of our
families.
“But
Allah has been gracious to us and (Allah) has saved us from the chastisement of
the hot wind.
“Surely
we called upon (Allah) before. Surely,
(Allah) is the Benign, the Merciful.”
(v21-28).
“So
remind for, by the grace of thy Lord, thou art no soothsayer, nor madman.
“Or say
they: A poet—we wait for him the evil
accidents of time.
“Say: Wait, I too wait along with you.
“Or do
their understandings bid them this? Or
are they an inordinate people?
“Or say
they: He has forged it. Nay, they have no faith.
“Then
let them bring a saying like it, if they are (Truthful).
“Or
were they created without a creative agency?
Or are they the creators?
“Or did
they create the heavens and the earth?
Nay, they are sure of nothing.
“Or
have they the treasures of thy Lord with them?
Or have they absolute authority?
“Or
have they the means by which they listen?
Then let their listener bring a clear authority.
“Or has
(Allah) daughters and you have sons?
“Or
askest thou a reward from them so that they are over-burdened by a debt?
“Or
possess they the unseen, so they write it down?
“Or do
they intend a plot? But those who
disbelieve will be the ensnared ones in the plot.
“Or
have they a (diety) other than Allah?
Glory be to Allah from what they set up with (Allah)!
“And if
they were to see a portion of the heaven coming down, they would say: Piled-up clouds!
“Leave
them then till they meet that day of theirs wherein they are smitten with
punishment:
“They
day when their struggle will avail them naught, nor will they be helped.
“And
surely for those who do wrong there is a chastisement besides that; but most of them know not.
“And
wait patiently for the judgment of thy Lord, for surely thou art before Our
eyes, and celebrate the praise of thy Lord, when thou risest.
“And in
the night, give (Allah) glory, too, and at the setting of the stars.” (v29-49).
--
What is
specifically meant by the “heaven full of paths,” within Verse 7?
What is
the nature of the signs that exist within one’s self, as described within Verse
21? How does this compare with the
Bhagavad Gita’s teaching regarding Atman;
and how does this compare with the notion of the “breath of life” from
the Book of Beresheit, within the Torah;
and how does this compare with the Gospel’s teaching regarding the
“Spirit” of Allah?
From
Verse 49 to Verse 50, there is a transition from utilising the 1st
person plural, to the 1st person singular; how is this to be appropriately understood
(who are the beings communicating within each of these instances)? Is this a transition from the Angel Jibril
communicating, to the Prophet Muhammad (PBUH) talking; or is this all the Angel Jibril talking; or is this to be understood in another
manner? What are the instances, the
dynamics, and the implications of the voice of Muhammad (PBUH) being
communicated through the Koran?
Is
heaven comprised exactly of the benevolent deeds that a person commits before
arriving? How might this inform us
regarding our respective circumstances within this temporal Realm?
Are the
Koranic teachings of Heaven to be understood within certain temporal
manners? How are the phenomena of spring
waters, maidens, fruit and meat, and children to be understood within this
context (what is the nature and purpose of each of these phenomena and
practises within Heaven)?
--
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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