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 40 Balak; 118.11.4
Torah
B’midbar 22:2 – 25:9
“When Balak
son of Tzippor heard how Israel had defeated the Amorites, he was terrified of
the great victory won by the Israelite soldiers.” (v2-3).
“Balak
son of Tzippor, king of Moab, sent messengers to Balaam son of Beor, who lived
in Pethor near the Euphrates River.”
(v4-5).
Balak
asks Balaam to come and curse Israel.
“Balaam
replied, ‘Spend the night here, and when Adonai speaks to me, I will be able to
give you an answer.’
“So the
Moabite leaders stayed with Balaam.
“That
night Adonai appeared to Balaam and asked, ‘Who are these men, and what do they
want from you?’
“Balaam
replied to Adonai, ‘Balak son of Tzippor, king of Moab, has sent them to me
with this message: ‘A mighty nation that
covers the face of the earth has come here from Egypt. Come and curse them for me. If you do, I will be able to defeat them and
drive them away.’ ’
“Adonai
warned Balaam, ‘Do not go with Balak’s messengers. Do not curse the nation, because I have
blessed them.’” (v8-12).
“In the
morning, when Balaam got up he said to the leaders, ‘Go back home! Adonai will not allow me to go with
you.’” (v13).
“So
Balak sent another delegation, this time with many more important
leaders.” (v15).
“But
Balaam replied to Balak’s servants and said, ‘Even if Balak gave me his whole
palace full of gold and silver, I am powerless to do anything against the
wishes of Adonai. But stay here
overnight, and then I will know what Adonai wants me to do.’” (v18-19).
“That
night, Adonai appeared to Balaam and said to him, ‘Since the leaders have come
for you, go with them. But be sure to do
only what I tell you to do.’” (v20).
“Adonai
was angry because Balaam was so eager to go with them. An angel of Adonai stood in the middle of the
road to stop Balaam, who was riding his donkey.
When the donkey saw Adonai’s angel standing in the road with a sword in
his hand, it ran from the road into the field.
Balaam beat the donkey to get it back on the road.” (v22-23).
The
angel appears on 2 additional occasions, and the female donkey responds
similarly.
“When
this happened Adonai gave the donkey the power of speech, and it asked Balaam,
‘What did I do to you, to make you beat me three times?’
“Balaam
shouted, ‘You made me look like a fool.
If I had a sword, I would kill you!’
“The
donkey answered Balaam, ‘But I am the same donkey that you always ride. Have I ever done this to you before?’ And Balaam answered, ‘No!’
“Now
Adonai gave Balaam the power to see, and he saw the angel with a sword in his
hand standing in the road. Balaam
kneeled and bowed down.” (v28-31).
“Balaam
said to Adonai’s angel, ‘I was wrong! I
didn’t know that you were standing on the road to stop me. If you are angry with me, I will return
home.’
“Adonai’s
angel said to Balaam, ‘I want you to go with the leaders. But say only exactly
what I tell you.’” (v34-35).
Balak
sacrifices animals and feeds Balaam.
“Balaam
said to Balak, ‘Build seven altars here, and bring me seven bulls and seven
rams.” (v1).
Balaam
makes the offering to Adonai, and proclaims his message.
“This
was Balaam’s prophecy:
“
‘Balak, king of Moab, has brought me from Aram, from the hills of the east, and
told me to come and curse (Yaakov) and bring divine anger against Israel. But how can I curse if Adonai will not all me
to curse? How can I curse if Adonai is
not angry? From mountaintops I see this
nation, and watch them from the heights.
It is a nation at peace, far away from other nations. (Yaakov) is numerous like the dust; who can count his people? Who can count the Children of Israel? When I die a righteous death, let my death be
like theirs!’” (v7-10).
Balak
is angered by the blessing.
“Balaam
interrupted and said, ‘Didn’t I warn you that I must be very careful to say
only what Adonai tells me?’” (v12).
Balak
attempts again to have Balaam curse Israel.
“Balaam
prophesied,
“
‘Balak son of Tzippor, rise, and pay attention to my words. Adonai is not human and (Adonai) does not
lie. Adonai is not mortal and dos not
change (Adonai’s) mind. (Adonai) speaks
and does it. What (Adonai) says, (Adonai)
fulfils. I have been given a command to
bless, and I cannot reverse it. Adonai
does not see evil in (Yaakov), and (Adonai) sees no misery in Israel. Adonai is with them, they have (Adonai’s)
admiration. Adonai brought them out of
Egypt. (Adonai) supports them with
(Adonai’s) strength. No curse can harm
(Yaakov), and no sorcery can overpower Israel.
Adonai has performed wonders for Israel.
It is a nation as powerful as the king of beasts, majestic like a
lion. It does not rest until it defeats
the enemy and wins the victory.’”
(v18-24).
Balak
attempts on a 3rd occasion.
“Then
Balaam clearly saw the tribes of Israel living in peace. Adonai’s spirit enveloped him. And he began to prophecy:
“
‘These are the words of Balaam son of Beor, the words of a man with a clear
vision. The words of a man who listens
to Adonai, who sees a vision of the Almighty and falls into a trance with open
eyes. (Yaakov), how beautiful are your
tents; Israel, your tabernacles are very
peaceful. They stretch out like palm
trees in gardens by the river, like aloe trees planted by Adonai, like cedars
near the water. Israel’s water shall
overflow, and their crops shall have abundant water. When their kingdom is established, their king
will be mightier than King Agag. With
power Adonai brought them out of Egypt, they are (Adonai’s) strength. They will defeat many enemy nations, crushing
their fortresses and wounding them with arrows.
Israel crouches like a mighty lion, who will dare challenge him? Those who bless you will be blessed, and
those who curse you will be cursed.’”
(v2-9).
Balak
becomes enraged and Balaam Prophecies the destruction of Balak and additional
tribes; and then Balaam departs.
“When
Israel was camped in Shittim, some of the young men became involved with
Moabite girls.
“The
girls invited the boys to sacrifice and to worship the Moabite idols.” (v1-2).
“Adonai
said to (Moshe), ‘Take the leaders who are responsible for this behaviour and
have the idolaters publicly executed before Adonai. Then I will not be angry with Israel.’” (v4).
The
leaders of Israel hesitate.
Phinechas
spears an Israeli man with a Midianite woman.
--
Is
there any significance between the similarities between the name of Balak’s
far, Tzippor, and Moshe’s wife, Tzipporah?
Might this be perceived as a transtemporal interaction between the
children of Tzipporah and Moshe and the additional children of Israel? Does the adverse anecdotes regarding
Midianites and Moabites (towards the end of this Parashah) have any connexion
with this, as well?
Traditionally
within Judaism, Balaam is perceived as a greedy villain, because he attempts to
curse Israel; however, Balaam winds up
blessing Israel on 3 occasions, before he is killed (within a subsequent
Parashah); why does Balaam receive such
difficult criticism? How does Balaam’s
adherence to his lifestyle (and livelihood) as a “diviner” compare with the
contemporary practises of that day, and even the mitzvoth of the Kohanim within
Israel?
What is
the nature of the relationship between Balaam and Adonai? And how does this compare with the spiritual
capabilities of Sannyasa (with the Bhagavad Gita), the Priests of Paraoh, the
contemporaries of the Buddha, and the contemporaries of Jesus? Why does Adonai tell Balaam to go to Balak,
and then hinder Balaam?
In
speaking to the angel, is Balaam speaking to Adonai, or simply to the angel?
Amidst
the championing of Phinechas’ spearing of the Israeli man and Midianite woman,
is there any additional responses that are increasingly appropriate? What is the relevance of forgiveness and
atonement within this context? How does
the historic and contemporary aversion towards the death penalty factor into
the lesson of Phinechas?
--
Bhagavad Gita
Chapter 4
Sri Krishna describes a lineage of students and
teachings.
Sri Krishna explains occurrence of previous
lives.
“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.”
(v6).
“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.”
(v7-8).
“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).” (v9-10).
“As men approach (Me), so I receive them. All paths, Arjuna, lead to (Me).” (v11).
“Actions do not cling to (Me) because I am not
attached to their results. Those who
understand this and practise it live in freedom.” (v14).
“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.
“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 really 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.”
(v18-21).
“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.
There is the description of different offerings.
“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).
--
Bhagavad Gita
Chapter 4
“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.
“Whenever
(Dharma) declines and the purpose of life is forgotten, I manifest (Myself) on
earth.
“I am born in
every age to protect the (benevolent), to destroy evil, and to re-establish
(Dharma).” (v5-8).
“As men
approach me, so I receive them. All paths, Arjuna, lead to (Me).”
(v11).
“Actions do
not cling to (Me) because I am not attached to their results. Those who
understand this and practice it live in freedom.” (v14).
“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.
“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.” (v16-18).
“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 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).
“True sustenance
is in service, and through it a man or woman reaches the eternal Brahman.
But those who do not (search) to serve are without a home in this world.
Arjuna, how can they be at home in any world to come?” (v31).
“The offering
of wisdom is better than any material offering, Arjuna; for the goal of
all work is spiritual wisdom.” (v33).
“Arjuna, cut
through this doubt in your own heart with the sword of spiritual wisdom.
Arise; take up the path of yoga!” (v42).
--
Discussion Questions From Chapters 3 – 4
Is there such a phenomenon as an absolutely
“selfless” act, or is this simply an illusion;
similarly, is there such a phenomenon as an absolutely “selfish” act, or
is this also an illusion? What intrinsic
transgressions can exist within the most selfless of acts; and what intrinsic benefits to the Universe
can exist within the most selfish of acts?
How may such dynamics of selflessness and
selfishness be considered particularly amidst the notion of equanimity, and
being genuinely indifferent towards painful and pleasurable experiences?
Is “fighting the enemy of desire” to be
appropriately understood in a metaphorical, abstract manner, or as a tangible,
temporal manner? Does any individual
have an enemy that exists as another individual, or is desire and/or
selfishness, in and of itself, the enemy?
Is there actually a distinction between the temporal and the esoteric
battlefield; and is there any legitimacy
within the notion of the temporal battlefield simply existing as a mirror?
How does, “Fight with all your strength,
Arjuna!” compare with Jesus’s (and Moshe’s), “Love God with all your heart and
with all your strength and with all your mind and with all your soul”? How do these respective and/or simultaneous
battles look like within the temporal realm?
Within Sri Krishna’s description of being
manifested in finite form, does such assume the characteristic of a finiteness
to Divinity, as may be perceived within many Christian proclamations of Jesus
as being the manifestation of God, or is this appropriately understood as a
being maintaining Divinity whilst such Divinity existing beyond the individual?
How does the nature of action and inaction, as
described within Chapter 4 of the Bhagavad Gita, compare with the anecdote,
within the Gospel of John, of Jesus continuing to draw in the sand, whilst the
crowd prepares to stone the adulteress woman?
Amidst the teaching regarding indifference to
the results of action, how does this compare with the characteristics of the
guna of tamas; amidst such indifference,
how does an individual avoid the susceptibilities of tamas?
--
Discussion
Questions From Chapters 3 – 4
What is/are
the appropriate balance(s) between selflessness and self-preservation?
And how is such a balance(s) effectively determined/established amidst the
responsibilities that a man has within the household life? How does the
interest of one’s own prosperity factor within the immediate wellbeing of
others? How do principles such as love, trust, modesty, honesty, industriousness
factor within this balance between the individual and the community? How
does a wife, and the household life, compare with the ascetic life in
determining a man’s “self-interestedness” and “selflessness”? How does a
husband’s relationship with his wife and family compare with (and factor into)
a man’s experience of “ego” and “egocentricism”? How does this
consideration of the man’s egocentric household lifestyle factor within the
manner in which this household lifestyle propagates the livelihood and continuance
of the ascetic lifestyle?
How does the
teaching regarding abstinence from “unsettling the ignorant” compare with the
Koran’s teaching with only being sent as a warner?
Are
“protecting benevolent,” “destroying evil,” and “re-establishing Dharma,” also
simply communications of the elements of the “Hindu Trinity” of Vishnu, Shiva,
and Brahma? And if so, is the speaker, as Sri Krishna, communicating
beyond the scope of exclusively 1 of these elements (specifically as the
incarnation of Vishnu), and actually speaking from the vantage of the Ultimate
Reality of Brahman? What are the nature of these layers, the
simultaneousness of such existences; and how are these to be
appropriately understood (and perhaps distinguished)?
How does the
“detachment from action” (and specifically the results therein) compare and
contrast within the tradition of mitzvot within Judaism? What is the
nature of the social dynamic (cohesion, cooperation, esoteric simpatico) amidst
those who similarly and intentionally practise the same principles/actions of
righteousness? What is the intrinsic nature of an individual’s connexion
with the Universe through the practise of such actions (how the individual
engages the Universe and how the individual perceives the Universe engaging the
individual)?
--
Digha Nikaya
Sampasaniya Suttanta
“Thus
have I heard:
“At one
time the Exalted One was staying near Nalanda in the Pavarika Mango Wood.
“Now
the venerable Sariputta came to the place where the Exalted One was, and having
saluted him, took his seat respectfully at his side and said:--(Leader)! Such
faith have I in the Exalted One, that methinks there has never been, nor will
there be, nor is there now any other, whether recluse or (Brahmin), who is
greater and wiser than the Exalted One, that is to say, as regards the higher
wisdom.” (v1).
“Grand
and bold are the words of thy mouth, Sariputta!” (v1).
The
Buddha asks whether Sariputta is aware of all the Arahants from previous,
future, and circumstances, or whether Sariputta is aware of the Buddha’s
current thoughts; to which Sariputta
denies such knowledge.
Sariputta
explains himself.
“(Leader)! No knowledge have I concerning the minds of
past, future and present ARahants, Awakened One. I only know, (leader), the lineage of the
(Dharma).” (v2)
Sariputta
describes the Dharma as a guard and a gate around a city, and being able to
generally discern whether any comparatively large creature may penetrate the
gate.
“Jus as
a kin, (leader), might have a border-city, strong in its foundations, strong in
its ramparts and towers, and with only one gate. And there might be a warden of the gate,
discreet and clever and wise, to stop all strangers and admit only them that
were known. And he, on patrolling in his
sentry-walks over the approaches all round the city, might not so observe all
the joints and crevices in the ramparts of that city as to know where anything
as small as a cat could get past. He
would think: ‘Whatever bulkier creatures
either enter or leave this city, they all pass only by this gate. Only this is it, (leader), that I know the
lineage of the (Dharma).” (v2).
Sariputta
describes a previous lesson he receives from the Buddha.
“Moreover,
(leader), this too is unsurpassed: the
way namely in which the Exalted One teaches the (Dharma) concerning righteous
doctrines; I mean the Four Exercises in
setting up Mindfulness, the Four Supreme Efforts, the Four Roads to Saintship,
the Five Moral Powers, the Five Forces, the Seven Branches of Enlightenment,
the Aryan Eightfold Path showing how a bhikkhu by destruction of the
intoxicants may know and (Realise) for himself, even in this life, sane and
immune emancipation of intellect and intuition, and so attain may therein
abide.” (v3).
“Moreover,
(leader), this too is unsurpassable, the way namely in which the Exalted One
teaches the (Dharma) concerning our sense-experience,--how the six field of
sense are subjective and objective: sigh
and visible things, hearing and sounds, smell and odours, taste and sapid
things, touch and tangible things, mind and mental objects.” (v4).
“Moreover,
(leader), this too is unsurpassable: the
way namely in which the Exalted One teaches the (Dharma) concerning descensions
at rebirth:-- That there are four mods in descension, thus:--one descends into
the mother’s womb unknowing, abides there unknowing, departs thence
unknowing. This is the first mode. Next, one descends into the mother’s womb
knowingly, but persists there and departs thence unknowing. This is the second mode. Again, one descends and persists knowing, but
departs unknowing. This is the third
mode. Again, one descends into the
mother’s womb, knowing, persists there knowing and departs thence knowing. This is the fourth mode of descension.” (v5).
“Moreover,
(leader), this too is unsurpassable, the way namely in which the Exalted One
teaches the (Dharma) concerning the modes of revealing the mind of
another:” (v6).
“Moreover,
(leader), unsurpassable is the way in which the Exalted One teaches the
(Dharma) concerning degrees of discernment;
that there are four such degrees”
(v7).
“Moreover,
(leader), unsurpassable is the way in which the Exalted One teaches the
(Dharma) concerning the classification of individuals: that there are seven classes,” (v8).
Sariputta
reference additional doctrine of the Buddha, including: “7 factors of enlightenment;” 4 rates of progress;” conduct of speech; ethical conduct; “4 modes of receiving instruction”; degrees of emancipation; “3 doctrines of Eternalism;” knowledge of former dwelling places; knowledge of the decease and rebirth of
creatures; “2 modes of supernatural
power;”.
“Again,
(leader), if I were asked: Why does the
venerable Sariputta thus acknowledge the superiority of one teacher, and not
that of another? Thus asked, I should
say: In the presence of the Exalted One
have I heard him say and from him have received, that, whereas in times gone by
and in future times there have been, and will be other Supreme Buddhas equal to
himself in the matter of Enlightenment, yet that in one and the same
world-system there should arise two Arahants Buddhas Supreme, the one neither
before nor after the other:--that is impossible and unprecedented. That cannot be.
“Should
I, (leader), answering my questioners thus, be stating the doctrine of the
Exalted One, and not misrepresenting him by what is not fact? Should I be stating doctrine in conformity
with the (Dharma), and would no orthodox disputant find occasion for blame herein?
“Of a
(Truth), Sariputta, hadst thou been asked such questions and thus hads
answered, thou hadst stated my doctrine, and hadst not misrepresented me by
what is not fact. Thou hast stated
doctrine in conformity with the (Dharma), and no orthodox disputant could have
found occasion for blame therein.”
(v20).
--
What is
the relevance within Sariputta’s approximation of righteousness? How does the “Gate of the Dharma” compare
with the “Eruv” and kashrut amongst Israelis?
How does the “distinct” (exclusive) nature of the Sangha compare with
the “distinct” (exclusive) nature of Israelis?
How does this compare with “guarding the door of the senses”?
What
may be some deficiencies within the notion of the “Gate” (and such
exclusivity)? Does the “Gate” unduly
obstruct interaction with additional sentient beings? What is the appropriate nature within the
intersection of enlightened equanimity and the protection of the gate? Is it possible to cultivate a strengthened
personal concentration that abstains from physically segregating, yet that
behaves that magneticism and gravity, maintaining certain influence and causing
tangible distancing from adverse influences and experiences (or is even this
“magneticism” simply another form of “gated” segregation)?
How do
the specific doctrines that Sariputta lists compare with additional “aggregate”
listings of doctrine that the Buddha provides within additional Suttas? What are some similarly-based doctrines
amongst Israelis, within Islam, Christianity, and Hinduism? What are major similarities between these
respective doctrines, and what are fundamental distinctions? Within each respective religious tradition, what
are the superceding teachings within these doctrines? What are the respective teachings for Peace,
and what are the respective teachings for war?
Within a comparative legal context, how can the respective teachings for
Peace be effectively argued, and then translated within each tradition? Amongst the aggregate doctrines of each of
these religious traditions, as well as additional religious traditions, what
are some compelling teachings regarding benevolence and compassion?
Why
does the Buddha preclude the potential of 2 Buddhas existing simultaneously
within the temporal Realm? Is such
emphasis upon singularity a consequence of a certain egotism; what similarity does this have with
monotheism, and amidst such a comparison, does this emphasise the perception of
egotism existing within the singularity?
Does the teaching of the Buddha require the potential for any follower
to similarly attain the “supremacy” of Buddhahood, in order for a religious
adherent to “buy into” the doctrine of the Buddha? How does this compare with similar
exclusivity and supremacy claims amongst Israelis, Hindus, Christians, and
Muslims? Is there any legitimacy within
the notion of the the phenomenon of the “super ego”: the perception of a “higher being” (a deity,
a celestial being, a Prophet, an ancestor, a king, a war hero, and/or
additionally) to which a group of men come to respectively submit the men’s
egos in order to emphasise the “supremacy” of the “super ego” over the exploits
of other tribes/communities? What is the
nature of such a “super ego” and the submissiveness of the personal ego to the
super ego? What are the benefits and
detriments of such; and is there any
legitimacy within this; is there an
inevitability of this (again, amidst the notion of free will and omnipotence)?
--
Gospels
John 7
“After this Jesus went about in Galilee; he would not go about in Judea, because the
Jews sought to kill him. Now the Jews’
feast of Tabernacles was at hand. So his
brothers said to him, ‘Leave here and go to Judea, that your disciples may see
the works you are doing. For no man
works in secret if he seeks to be known openly.
If you do these things, show yourself to the world. For even his brothers did not believe in
him. Jesus said to them, ‘My time has
not yet come, but your time is always here.
The world cannot hate you, but it hates me because I testify of it that
its works are evil. Go to the feast
yourselves; I am not going up to this
feast for my time has not yet fully come.’
So saying, he remained in Galilee.”
(v1-9).
Jesus teaches in Judea during Sukkot; there are disagreements regarding who Jesus
is; the Pharisees discuss capturing
Jesus.
--
Gospels
John 7
“After this
Jesus went about in Galilee; he would not go about in (Yudea), because
the Jews sought to kill him. Now the Jews’ feast of Tabernacles was at
hand. So his brothers said to him, ‘Leave here and go to (Yudea), that
your disciples may see the works you are doing. For no man works in
secret if he (searches) to be known openly. If you do these things, show
yourself to the world.’ For even his brothers did not believe in
him. Jesus said to them, ‘My time has not yet come, but your time is
always here. The world cannot hate you, but it hates me because I testify
of it that its works are evil. Go to the feast yourselves; I am not
going up this feast for my time has not yet fully come. So saying, he
remained in Galilee.” (v1-9).
“But after
his brothers had gone up to the feast, then he also went up, not publicly but in
private.” (v10).
“About the
middle of the feast Jesus went up into the temple and taught. The Jews
marvelled at it, saying, ‘How is it that this man has learning, when he has
never studied?’ So Jesus answered them, ‘My teaching is not mine, but
(Deus’s) (Who) sent me; if any man’s will is to do (Deus’s) will, he
shall know whether the teaching is from God or whether I am speaking on my own
authority. He who speaks on his own authority (searches for) his own
glory; but he who (searches for) the glory of (Deus) (Who) sent him is
(True), and in him there is no falsehood.” (v14-18).
“Some of the
people of (Yerushalayim) therefore said, ‘Is not this the man whom they
(search) to kill? And here he is, speaking openly, and they say nothing
to him” (v25-26).
The people
inquire about Jesus being Moshiach.
“The
Pharisees heard the crowd thus muttering about him, and the chief priests and
Pharisees sent officers to arrest him. Jesus then said, ‘I shall be with
you a little longer, and then I go to (Deus) (Who) sent me; you will
(search for) me and you will not find me; where I am you cannot
come.’” (v32-34).
“Nicodemus,
who had gone to him before, and who was one of them, said to them, ‘Does our
law judge a man without first giving him a hearing and learning what he
does?’ They replied, ‘Are you from Galilee too? Search and you will
see that no prophet is to rise from Galilee.’” (v50-52).
--
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 55: Al Rahman The Beneficent
“The
Beneficent
“Taught
the Quran.
“(Allah)
created man,
“Taught
him expression.
“The
sun and the moon follow a reckoning,
“And
the herbs and the trees adore (Allah).
“And
the heaven, (Allah) raised it high, and (Allah) set up the measure,
“That
you may not exceed the measure,
“And
keep up the balance with equity, nor fall short in the measure.
“And
the earth, (Allah) has set it for (Allah’s) creatures;
“Therein
is fruit and palms having sheathed clusters,
“And
the grain with its husk and fragrance.
“Which
then of the bounties of your Lord will you deny?” (v1-13).
“(Allah)
created man from dry clay like earthen vessels,
“And
(Allah) created the jinn of a flame of fire.
“Which
then of the bounties of your Lord will you deny?” (v14-16).
The
creation of orientations and oceans is described.
“All
those in the heavens and the earth ask of (Allah). Every moment (Allah) is in a state of glory.
“Which
then of the bounties of your Lord will you deny?” (v29-30).
“Soon
shall We apply Ourselves to you, O you two armies.
“Which
then of the bounties of your Lord will you deny?
“O
assembly of jinn and men, if you are able to pass through the regions of the
heavens and the earth, then pass through.
You cannot pass through but with authority.
“Which
then of the bounties of your Lord will you deny?” (v31-34).
There
is the description of 2 gardens and 2 additional gardens.
“Pure
ones confined to pavilions.
“Which
then of the bounties of your Lord will you deny?
“Before
them man has not touched them, nor jinni.
“Which
then of the bounties of your Lord will you deny?” (v72-75).
“Blessed
be the name of thy Lord, the Lord of Glory and Honour!” (v78).
--
Discussion
Questions From Sura 55 Al Rahman (The Beneficent) And Sura 56 Al Waqiah (The
Event)
What is
the intentionality, the significance, and the influence of the repetitive
phrase within Sura Al Rahman?
Amidst
the promise of the gardens of Heaven, and the companions to be had within
Paradise, what influence does this have within a believer’s temporal
behaviour? Does this influence a
believer’s temporal ambitions and pursuits?
Does this have a cognisant or subliminal influence through the unconscious
dreams of believers?
What is
the metaphysical lesson to be intrinsically gleaned from the notion that people
are frequently born with both a right hand and a left hand? Do both of these qualities intrinsically
exist within each person? How can a
“Universal” metaphor be utilised without being susceptible to being applied to
all individuals (righteous and perceivably unrighteous)?
--
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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