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 4; Vayera) 118.2.29
Torah
Vayera
Bereshit
18:1 – 22:24
Adonai’s
Angels appear before Avraham’s tent
Avraham
pleads for innocent people of Sodom
Adonai’s
Angels visit and annhiliate Sodom and Gomorrah
Lot
flees with 2 daughters
Avraham
visits Gerar
Sarah
gives birth to Yitzak
Hagar
and Ishmael cast out from Avraham
Peace
treaty with Abimelech
Avraham
saved from sacrificing Yitzak
--
Why
does Sarah become pregnant immediately after description of situation with
Abimelech?
Why
is Avraham so unprotective of Hagar and Ishmael?
What
distinguishes Avraham from other child sacrificers?
--
Bhagavad Gita
Chapter 4
“I told this
eternal secret to Vivasvat. Vivasvat
taught Manu, and Manu taught Ishvaku.”
(v1).
“You were born much
after Vivasvat; he lived very long
ago. Why do you say that you taught this
yoga in the beginning?” (v4).
“You and I have
passed through many births, Arjuna. You
have forgotten, but I remember them all.”
(v5)
“My (True) being is
unborn and changeless. I am the Lord who
dwells in every creature. Through the
power of (My) own maya, I manifest (Myself) in a finite form.
“Whenever (Dharma)
declines and the purpose of life is forgotten, I manifest (Myself) on
earth. I am born in every age to protect
the good, to destroy evil, and to reestablish (Dharma).” (v6-7).
“As men approach
me, so I receive them. All paths,
Arjuna, lead to (Me).” (v11).
“The distinctions
of caste, guna, and karma have come from (Me0> I am their cause, but I (Myself) am
changeless and beyond all action.
“Actions do not
cling to (Me) because I am not attached to their results. Those who understand this and practice it
live in freedom.
“Knowing this
(Truth), aspirants desiring liberation in ancient times engaged in action. You too can do the same, pursuing an active
life in the manner of those ancient sages.”
(v13-15).
“What is action and
what is inaction? This question has
confused the greatest sages. I will give
you the secret of action, with which you can free yourself from bondage.” (v16).
“The (True) nature
of action is difficult to grasp. You
must understand what is action and what is inaction, and what kind of action
should be avoided.
“The wise see that
there is action in the midst of inaction and inaction in the midst of action.
“Their
consciousness is unified, and every act is done with complete awareness.” (v17-18).
“The awakened sages
call a person wise when all his undertakings are free from anxiety about
results; all his selfish desires have
been consumed in the fire of knowledge.
“The wise, ever
satisfied, have abandoned all external supports. Their security is unaffected by the results
of their action; even while acting, they
(actually) do nothing at all.
“Free from
expectations and from all sense of possession, with mind and body firmly
controlled by the Self, they do not incur sin by the performance of physical
action.” (v19-21).
“They live in
freedom who have gone beyond the dualities of life. Competing with noe one, they are alike in
success and failure and content with whatever comes to them.
“They are free,
without selfish attachments; their minds
are fixed with knowledge. They perform
all work in the spirit of service, and their karma is dissolved.” (v22-23).
“The process of
offering is Brahman; that which is
offered is Brahman. Brahman offers the
sacrifice in the fire of Brahman.
Brahman is attained by those who see Brahman in every action.” (v24).
“True sustenance is
in service, and through it a man or woman reaches the eternal Brahman. But those who do not seek to serve are
without a home in this world. Arjuna,
how can they be at home in any world to come?”
(v31).
“These offerings
are born of work, and each guides mankind along a path to Brahman. Understanding this, you will attain
liberation.
“The offering of
wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual
wisdom.” (v32-33).
“Approach someone
who has realized the purpose of life and question him with reverence and
devotion; he will instruct you in this
wisdom.
“Once you attain
it, you will never again be deluded. You
will see all creatures in the Self, and all in (Me).” (v34-35).
“Even if you were
the most sinful of sinners, Arjuna, you could cross beyond all sin by the raft
of spiritual wisdom.” (v36).
“Arjuna, cut
through this doubt in your own heart with the sword of spiritual wisdom. Arise;
take up the path of yoga!” (v42).
--
Chapter 4
“I told this eternal secret to Vivasvat.
Vivasvat taught Manu, and Manu taught Ikshvaku.” (v1).
“You and I have passed through many births, Arjuna. You have forgotten, but I remember them all.
“My (True) being is unborn and changeless.
I am the Lord (Who) dwells in every creature. Through the power of (My) own maya, I
manifest (Myself) in a finite form.”
(v5-6).
“He who knows (Me) as his own (Divine) Self breaks through the belief that
he is the body and is not reborn as a separate creature. Such a one, Arjuna, is united with (Me).
“Delivered from selfish attachment, fear, and anger, filled with (Me),
surrendering themselves to (Me), purified in the fire of (My) being, many have
reached the state of unity in (Me).
“As men approach (Me), so I receive them.
All paths, Arjuna, lead to (Me).”
(v9-11).
“What is action and what is inaction?
This question has confused the greatest sages. I will give you the secret of action, with
which you can free yourself from bondage.
“The (True) nature of action is difficult to grasp. You must understand what is action and what
is inaction, and what kind of action should be avoided.” (v16-17).
“The wise see that there is action in the midst of inaction and inaction in
the midst of action. Their consciousness
is unified, and every act is done with complete awareness.” (v18).
“The awakened sages call a person wise when all his undertakings are free
from anxiety about results; all his
selfish desires have been consumed in the fire of knowledge.
“The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results
of their action; even while acting, they
(actually) do nothing at all.
“Free from expectations and from all sense of possession, with mind and
body firmly controlled by the Self, they do not incur sin by the performance of
physical action.” (v19-21).
“They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in
success and failure and content with whatever comes to them.
“They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of
service, and their karma is dissolved.”
(v22-23).
“The process of offering is Brahman;
that which is offered is Brahman.
Brahman offers the sacrifice in the fire of Brahman. Brahman is attained by those who see Brahman
in every action.” (v24).
“Some aspirants offer material sacrifices to the (deities). Others offer selfless service as sacrifice in
the fire of Brahman.
“Some renounce all enjoyment of the senses, sacrificing them in the fire of
sense restraint. Others partake of sense
objects but offer them in service through the fire of the senses.
“Some offer the workings of the senses and the vital forces through the
fire of self-control, kindled in the path of knowledge.
“Some offer wealth; others offer
sense restraint and suffering. Some take
vows and offer knowledge and study of the scriptures; and some make the offering of
meditation.
“Some offer the forces of vitality, regulating their inhalation and exhalation,
and thus gain control over these forces.
“Others offer the force of vitality through restraint of their senses. All these understand the meaning of service
and will be cleansed of their impurities.
“True sustenance is in service, and through it a man or woman reaches the
eternal Brahman. But those who do not
seek to serve are without a home in this world, Arjuna, how can they be at home
in any world to come?” (v24-31).
“These offerings are born of work, and each guides mankind along a path to
Brahman. Understanding this, you will
attain liberation.
“The offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual
wisdom.” (v32-33).
“Approach someone who has (Realized) the purpose of life and question him
with reverence and devotion; he will
instruct you in this wisdom.
“Once you attain it, you will never again be deluded. You will see all creatures in the Self, and
all in (Me).” (v34-35).
“Those established in the Self have renounced selfish attachments to their
actions and cut through doubts with spiritual wisdom. They act in freedom.
“Arjuna, cut through this doubt in your own heart with the sword of
spiritual wisdom. Arise; take up the path of yoga!” (v41-42).
--
Discussion
Questions From Chapters 3 – 4
Does the paradox
that Arjuna describes ever become explicitly resolved within the direct
dialogue of the Bhagavad Gita? If
otherwise, what may be some implicit resolutions to this dichotomy between
wisdom and righteousness, on one side, and engaging within violence and causing
harm towards others (even for a “righteous” cause), on the other side? Does the attainment of full equanimity mean
that one can genuinely treat anyone else in any manner because of a
transcendent understanding of indifference, and the Universality of all
phenomena? And if so, what prompts an
individual who maintains such a transcendent understanding of indifference and
Universality to even continue living and to act in any manner whatsoever? How are appropriate balances drawn,
respectively, for each individual, and harmoniously, amidst the aggregate of
life throughout the Universe?
Is it appropriate
to perceive devas existing as angels?
What is the nature of the devas and the devas’ interaction with
Brahman? And what is the nature of the
devas’ interaction with the senses of an individual, and with material
phenomena throughout the Universe? How
does this compare with perceptions of angels respectively maintained within
Judaism, Islam, Christianity, and Buddhism?
What is the very
nature of a “selfless” act; and the
manner in which such an act is derived from Brahman? And what intrinsic connexion does this nature
have with the experience of such a person who performs such selfless acts
attaining Peace within one’s self, without concern of external phenomena?
Within Verse 22, is
Sri Krishna speaking on behalf of Sri Krishna, or on behalf of Brahman? Is there actually a difference? And is there actually a difference when
anyone else is speaking and otherwise communicating?
Within Verses 23 –
24, Sri Krishna seems to communicate a concern about the wellbeing of others,
with the consideration of continuing to work in order to prevent the
destruction of others; whilst this seems
to be benevolent, this also seems to indicate a certain lack of indifference,
and an intrinsic need in wanting others to be well; how are these two characteristics of
indifference and compassion appropriately reconciled, balanced?
How does the notion
of abstaining from “unsettling the ignorant,” described within Verse 29,
compare with the Buddha’s teaching regarding the understanding of a Tathagata
whilst abstaining from unduly responding to critics, complements, and the
disagreeable doctrines of others?
Amidst the notion
of a person of a lower caste searching to live a spiritual life, how does that
coincide with the teaching, within verse 35, for an individual to live within
“one’s own Dharma”? And how does the
implication of the being a multitude of such a“Dharma” compare with the
teaching from the Rig Veda concerning there only existing one Dharma; as well as with the notion of the Self of
Brahman existing equally within each creature (and additional characteristics
essentially being inconsequential)? Is
the teaching within Verse 35 simply included to maintain a socioeconomic order
of caste distinction, or is there increasingly esoteric significance, and/or
both? Conversely, how does the notion of
“competition within another’s Dharma” compare with the mitzvot, from the Torah,
to abstain from covetousness?
Within verse 38, an
embryo is compare to the negative consideration of selfish desire; is this an intentional connexion, and if so
what are the implications of such a comparison?
And how does this compare with the Buddhist notion of Dependent
Origination and Becoming?
How does the
command within Verse 41 compare with the command for Arjuna to abide by his
warrior caste duties and wage violent conflict?
From Chapter 4
Verse 4, why does Arjuna have yet to recognise Sri Krishna? And from Verse 5, what identity communicates
the experience of previous births?
--
Discussion Questions From Chapters 3 – 4
Arjuna’s opening question introduces an interesting consideration: on how many occasions is the “Highest
Authority” referenced within the “second person” tense, and how many occasions
within the “first person” tense, respectively within the Bhagavad Gita, Torah, Digha
Nikaya, Gospels, and Koran?
Do the constructs of “jnana yoga” (contemplative spirituality) and “karma
yoga” (active selfless service) consistently hold throughout the entirety of
the Bhagavad Gita? Are there any
additional, distinct paths that are otherwise described (and if so, what
connexion/distinction do such paths have regarding these 2 paths?
It seems as though many religious traditions teach the pursuit of esoteric
righteousness, yet similarly teach that it is beneficial (and even preferable
to exist within this life); and Sri
Krishna describes the necessity of acting within life ; what are tangible examples of how this
balance is intended to be appropriately maintained within Hinduism, as well as
within additional religious traditions?
Amidst the notion of “selfishness as imprisonment,” is there any validity
within the notion of a demand intrinsically being a solicitation for increased
control (authority; perhaps amidst an
experience of substantial crowding); and
a question intrinsically being a solicitation for decreased control (and
authority; perhaps amidst an experience
of substantial isolation)?
How does the teaching regarding rain, within Verse 14, compare with the
tradition of “raindancing”?
Within the consideration of the “outstanding person” setting a positive
example, what benevolent example are you personally establishing that can be
followed by anyone respectively from any religious tradition?
Is there such a phenomenon as a completely “selfless” act? Is there such a phenomenon as a completely
“selfish” act? If otherwise, at what
level does such an assertion unravel, and is there similarity within the
effective measurement and area of that level?
How might this spectrum compare with additional phenomena previously
perceived as “absolute,” perhaps even “Truth” and “love”?
How does the teaching to abstain from “unsettling” the ignorant compare
with the Koranic teaching for believers to simply communicate the message as
warners?
Is “sleighing the fierce enemy of selfish desire” meant as a literal
command (involving the practise of ahimsa), or is this simply meant as a
figurative command (allowing for physical violence against others)?
How does Jesus’s drawing in the ground, amidst the people preparing to
stone the adulteress, and how does Aaron’s allowance for the construction of
the golden calf, both respectively compare to the notion of action within
inaction and inaction within action?
How does the existence of Brahman amidst the sacrificial offering compare
with Torah’s teaching regarding life existing within the blood? How does the Torah’s teachings regarding the
Holiness of the altar, amidst the Mishkan, compare within this passage of Verse
24? How does the Buddha’s quintessential
offering compare with this, as well?
--
Samanna
Phala Sutta
(Fruits
of the Life of a Recluse)
King
Agatasattu travels to visit the Buddha
Agatasattu
fearful from silence of the Buddha and the Sangha
Agatasattu
prays for his son to have such calmness
Agatasattu
asks about the fruits of the life of a recluse
The
Buddha asks about previous answers to same question
1st
previous answer: absence of consequence
for transgressions or for benevolence
2nd
previous answer: absence of cause for
transgressive or benevolent behaviour
3rd
previous answer: description of
annihilationism
4th
previous answer: description of 7
permanent phenomena: Earth, water, fire,
air, ease, pain, and soul
5th
previous answer: description of 4
restraints: water, evil, evil washed
away, sense of evil at bay
6th
previous answer: equivocation
The
Buddha: description of a slave who
leaves for the life of a recluse
Agatasattu
describes reverence for the recluse;
Buddha: this is one fruit
The
Buddha describes arrival of an Arahat and teaching another to become a recluse
Description
of the “mere moralities”
Guarding
the door of the senses and experiencing ease
Mindful
and self-possessed: fully conscious of
all actions and purpose for highest goal
Contentment: satisfied with austere living
Recluse
finds serene location to meditate
Transcendence
to purity of thought
Metaphors
of experience of awakening
1st
Jhana: state of joy and ease from
detachment; includes reasoning and
investigation; metaphor of perfumed soap
2nd
Jhana: serenity of concentration without
reasoning and investigation; metaphor of
well
3rd
Jhana: serene, self-possessed and at
ease, aloof from joy; metaphor of lotus
flowers in a tank
4th
Jhana: putting away ease and pain,
elation and dejection, reaching pure self-possession and equanimity; metaphor of clean robe
Awareness
of body; Wondrous Gift; Heavenly Ear;
Penetration of hearts of others;
memory of previous states;
Heavenly Eye
Destruction
of the Deadly Floods
Kitari
Ariyasaccani: Pain, Origin of Pain,
Cessation of Pain, Path to the Cessation of Pain
Deadly
Floods, Deadly Taint of Lusts, Deadly Taint of Becomings
Destruction
of rebirth; attainment of higher life
Agatasattu
admits murder of his father
The
Buddha accepts Agatasattu
--
(What
is story regarding Agatasattu’s son?)
Interesting correlation between Agatasattu’s son and Agatasattu’s
father.
Consideration
of “austerity” of the Buddha with teaching within the Bhagavad Gita (meditation
exceeding austerity)
What
is a “pure thought”?
What
is doctrine of forgiveness that the Buddha teaches through accepting Agatasattu
after his confession?
--
Gospels
Matthew 7 – 8
“Judge not, that
you be not judged. For with the judgment
you pronounce you will be judged, and the measure you give will be the measure
you get. Why do you see the speck that
is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me
take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your
own eye, and then you will see clearly to take the speck out of your brother’s
eye.” (v1-5).
“Ask, and it will
be given you; seek, and you will
find; knock, and it will be opened to
you. For every one who asks receives,
and he who seeks finds, and to him who knocks it will be opened.” (v7-8).
“Enter by the
narrow gate; for the gate is wide and
the way is easy, that leads to destruction, and those who enter by it are
many. For the gate is narrow and the way
is hard, that leads to life, and those who find it are few.” (v13-14).
“Beware of false
prophets, who come to you in sheep’s clothing but inwardly are ravenous
wolves. You will know them by their
fruits.” (v15-16).
“And when Jesus
finished these saying, the crowds were astonished at his teaching, for he
taught them as one who had authority, and not as their scribes.” (v28-29).
“When he came down
from the mountain, great crowds followed him;
and behold, a leper came to him and knelt before him, saying, ‘(Leader),
if you will, you can make me clean.’ And
he stretched out his hand and touched him, saying, ‘I will; be clean.’
And immediately his leprosy was cleansed. And Jesus said to him, ‘See that you say
nothing to any one; but go, show
yourself to the priest, and offer the gift that (Moshe) commanded, for a proof
to the people.” (v1-4).
“But the centurion
answered him, ‘(Leader), I am not worthy to have you come under my roof; but only say the word, and my servant will be
healed. For I am a man under authority,
with soldiers under me; and I say to
one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave,
‘Do this,’ and he does it.’ When Jesus
heard him, he marveled, and said to those who followed him, ‘Truly, I say to
you, not even in Israel have I found such faith.’” (v8-10).
Jesus heals Peter’s
mor-in-law.
“And Jesus said to
him, ‘Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his
head.’” (v20).
“And he said to
them, ‘Why are you afraid, O men of little faith?’ Then he rose and rebuked the winds and the
sea; and there was a great calm. And the men marveled, saying, ‘What sort of
man is this, that even winds and sea obey him?’” (v26-27).
Jesus casts 2
demoniacs into a herd of swine.
--
Matthew 7 – 8
“Judge not, that you be not judged.
For with the judgment you pronounce you will be judged, and the measure
you give will be the measure you get.
Why do you see the speck that is in your brother’s eye, but do not
notice the log that is in your own eye?
Or how can you say to your brother, ‘Let me take the speck out of your
eye,’ when there is the log in your own eye?
You hypocrite, first take the log out of your own eye, and then you will
see clearly to take the speck out of your brother’s eye.” (v1-5).
“Ask, and it will be given you;
seek, and you will find; knock,
and it will be opened to you. For every
one who asks receives, and he who seeks finds, and to him who knocks it will be
opened.” (v7-8).
“So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.” (v12).
“Enter by the narrow gate; for the
gate is wide and the way is easy, that leads to destruction, and those who
enter by it are many. For the gate is
narrow and the way is hard, that leads to life, and those who find it are
few.” (v13-14).
“Beware of false prophets, who come to you in sheep’s clothing but inwardly
are ravenous wolves. You will know them
by their fruits. Are grapes gathered
from thorns, or figs from thistles? So,
every sound tree bears (beneficial) fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can
a bad tree bear (beneficial) fruit.
Every tree that does not bear (beneficial) fruit is cut down and thrown
into the fire. Thus you will know them
by their fruits.” (v15-20).
“Not every one who says to me, ‘(Leader), (Leader),’ shall enter the
(Sovereignty) of heaven, but he who does the will of my (Deus) (Who) is in
heaven.” (v21).
“Every one then who hears these words of mine and does them will be like a
wise man who build his house upon the rock;”
(v24).
“When he came down from the mountain, great crowds followed him; and behold, a leper came to him and knelt
before him, saying, ‘(Leader), if you will, you can make me clean.’ And he stretched out his hand and touched
him, saying, ‘I will; be clean.’ And immediately his leprosy was
cleansed. And Jesus said to him, ‘See
that you say nothing to any one; but go,
show yourself to the priest, and offer the gift that (Moshe) commanded, for a
proof to the people.’” (v1-4).
Jesus heals the servant of the centurion.
Jesus heals Peter’s mor-in-law.
“And a scribe came up and said to him, ‘Teacher, I will follow you wherever
you go.’ And Jesus said to him, ‘Foxes
have holes, and birds of the air have nests;
but the Son of man has nowhere to lay his head.’” (v19-20).
Jesus calms the Sea.
Jesus heals the legion of demons.
--
Discussion
Questions From Chapters 6 – 8
How does the
opening of Chapter 6, regarding piety in giving, compare with the example of
the Israelites providing an abundance of materials in the construction of the
Mishkan?
How does Jesus’s
teaching regarding modesty in prayers compare with the Hadith regarding the
Muhammad’s (PBUH) teaching on maintaining moderation within prayer to maintain
its sustainability?
What is the
intrinsic nature and benefit of a “secret”?
Amidst the consideration of Deus knowing all secrets and Deus also being
the ultimate judge of each individual’s
actions, is a secret ultimately and simply just an illusion? For what sake do people maintain the
pretenses within such secrets?
Amidst all the
distinctions and nuances, what are some appropriate protocols when praying and
meditating? What may be considered some
“Universal” (or widely held) characteristics that exist within prayer and
meditation? What are different manners
in which prayer and meditation are utilised and how can such practises be
genuinely and authentically enhanced?
When are traditional prayer and meditation appropriate, and when are
extemporaneous prayer and meditation appropriate? How might the relevance amidst these 2
approaches be appropriately considered and practised within additional,
ordinary behaviour within life?
How should Jesus’s
prayer regarding the forgiveness of debts (sins, trespasses) be appropriately
understood and practised? Does Jesus
forgive Jews for any involvement that Jews have within Jesus’s crucifixion? How does and should the answer to the
previous question influence the manner in which contemporary Christians forgive
Jews for any of such involvement? Does
forgiveness require an admission of responsibility (and perhaps some
contrition) on the part of the transgressor, or can forgiveness be unilaterally
implemented?
What esoteric Truth
and relevance exists within the teaching of reciprocal forgiveness; what is the nature of the symmetry of being
forgiven in the manner that we forgive others?
How might such interaction look when the predominant number of people
within a society become increasingly aware of, believing in, and intentional
with such forgiveness?
Is it possible to
progress in life without actually “judging,” and making discernments? Is what is meant in Chapter 7 is to abstain
from “admonishing”? When you are able to
make any commands upon your fiercest enemy, and determine any circumstances in
which for your fiercest enemy to live, yet you are also compelled by the same
exact commands and circumstances that you decide, what are the commands and
circumstances that you establish?
Amidst the
tremendous compassion that Jesus shares and teaches, Jesus also provides some
strong words and admonishment to his contemporary followers and the
authorities; is it necessary to have
such admonishment amidst such compassion?
How does this compare with the narrative of the Buddha and the
traditional practise of compassion within Buddhism? How does the empathy within the parable
compare with the intellectualism of the koan?
And what benefits and challenges may exist amidst such an intersection?
How does Jesus’s
“Search and you will find,” compare with the Bhagavad Gita’s teaching regarding
a person’s circumstances being concentrated and manifested around what a person
desires?
Within the episode
at the opening of Chapter 8, what is the nature of Jesus’s “will,” and what is
the nature of the leper’s Faith? Is the
experience of health simply a manifestation of the mind, and perhaps some esoteric
phenomena that extends beyond thought (rather than simply a physical or
biological phenomenon); and amidst the
collective consciousness of humanity, might an individual’s “thoughts” and
experience of health be influenced through the “thoughts” and experiences of
additional individuals within one’s society and within humanity? What are some examples and methods of how
individuals are able to manifest such healing for one’s self, to cultivate
proficient concentration and Faith, without an immediate interceder?
After healing the
leper, Jesus instructs the leper to continue in the traditional Jewish manner,
“according to the law of Moshe;” in
additional circumstances (particularly towards the beginnings of the respective
Gospels according to Matthew, Mark, and Luke), Jesus provides similar
instructions and also specifically tells his “patients” to praise Deus, rather
than to attribute the healing to him;
why do those who are healed abstain from adhering to such instructions,
and proceed to tell other people and praise Jesus? What are Jesus’s intentions within his
initial instructions?
Amidst the
narrative of the centurion, what is the nature of Faith and healing being
conferred through “authority”? And what
may be the nature of the “authority” that prompts the centurion to even
approach Jesus, as well as that which facilitates the interaction between the
centurion and Jesus (and perhaps all phenomena for that matter)?
What is the
synonymity, as well as the contradiction between the respective descriptions
provided within Verse 20 (regarding Jesus’s homelessness), and Verse 26
(regarding Jesus’s ability to calm the sea)?
What is the nature
of casting demons into swine? How might
this “healing” process be perceived in contemporary circumstances, and
otherwise practised within contemporary circumstances? How are such symptoms treated in contemporary
circumstances, and what are the differences and similarities between these
respective approaches?
--
Discussion Questions From Chapters 6 – 8
How do Jesus’s “secret alms” compare and contrast with the Koran’s “secret
alms”? How do “secret alms” better reach
those in need of such sustenance? Can
the experience of poverty be considered as an “extreme” form of “secret
alms”? And what type of alms are
appropriate provided to those who are already proficiently provided with
material riches?
How can this notion of “reciprocal forgiveness” be evidenced within
additional religious traditions? How is
such appropriately practised?
Whilst the teaching of “storing treasure in Heaven” seems to be a rather
benevolent teaching encouraging righteousness, does it also have a tendency of
reverting to the “accumulation” and “hoarding” mentality (within a context of
pursuing righteousness); whereby
individuals effectively “compete” for “gaining merit” in a manner that is
tangibly measureable as a way of “proving” who is able to ultimately reach
higher when entering into Heaven? How
does this compare with the respective teachings within the Koran similarly regarding
“treasures in Paradise,” and also regarding the prohibitions against being
miserly?
Within many religious traditions, darkness and light are often provided
with certain ontological implications, respectively of malevolence and
benevolence; yet how does this practise
account for the actuality wherein that which is increasingly exposed to light
often becomes darker? Also, within the
Koran, amidst these teachings, there is also the description of night and darkness
being provided from a respite from the light of the day, wherein we are able to
find rest, sleep, and dreams; where
else, within additional religious traditions, can the “benevolence of darkness”
and the “relief of the shade” be evidenced?
Amidst the teaching of being judged in the manner that we judge others,
what validity exists within the consideration of all individuals continuing
unto Heaven?
Amidst the notion of serving Deus and mammon, does the entrenchment of
Christianity within convention actually preclude the emergence of the Messianic
Age?
Is the proverbial “fruit tree” a permanent phenomenon, or does a benevolent
tree exist within each individual?
Amidst the propensity for forgiveness and redemption, reconciliation and
atonement, does each individual have the propensity for bearing beneficial
fruit? How does this compare with the
teachings of selfishness that are found within the Bhagavad Gita?
How dos the teaching within Verse 21, regarding those who profess the Faith
of Jesus, compare with the tradition of emphasis of proclamations of Faith and
acceptance of obedience to Jesus, within Christianity?
--
Al
Nisa (The Women)
Justice
to orphans
Marriage
to women
Rules
for inheritance
4
witnesses for the indecency of a woman
Requirement
for compliance of woman in marriage
Description
of separation between husband and wife
Prohibitions
regarding marriages
Description
of relationships between men and women
Description
of cleanliness, sobriety before praying
Address
to Jews
Description
of chastisement; Gardens
Description
of behaviour of unbelievers
Fighting
in the way of Allah
Reference
to the Messenger
Intercession
in a good, bad cause provides a share of it
Command
to investigate “belief” of others before making judgment
Maintaining
regular prayer
Asking
for forgiveness
Belief
in Allah, Messenger, Book, Angels, and Last Day
References
to Christians and Jews
--
Is
unlimited polygamy permitted/condoned?
What
exists beyond the “carrot and the stick”?
--
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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