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 42 Mattot; 118.11.8
Torah
B’midbar 30:2 – 32:42
“(Moshe)
spoke to the Israelite leaders, saying:
This is what Adonai has commanded:
“If a
man makes a promise to Adonai, or promises to do something, he must not break
his promise. He must do exactly what he
promised.” (v2-3).
“If a
woman makes a promise to Adonai while living with her parents, and her father
hears about her promise but says nothing, she must keep the promise.
“However,
if he learns about it and objects, then she is no longer obligated to keep her
promise, because her father has forbidden her to fulfil the promise. Since her father has forbidden her, Adonai
will forgive her.
“If she
marries and her promise is still in force, she is still obligated by her
promise.
“If her
husband learns about it and remains silent and does not object, then her
promise must be kept. However, if her
husband refuses to accept her promise, he can cancel all her promises and
Adonai will forgive her.
“Any
promise made by a widow or a divorcee must be fulfilled, no matter what
obligation she takes upon herself.
“This
is the law if a woman makes a promise while in her husband’s house: If her husband learns about the promise and
remains silent without stopping her, then all her promises and obligations must
be kept. However, if her husband voids
them when he hears about them, then all her promises and obligations need not
be kept. Since her husband voided the
promises, Adonai will forgive her.
“Every
promise of self-denial by a woman can be upheld or voided by her husband. However, if the entire day goes by and her
husband does not object, then he has automatically agreed to the promise she
has assumed. He has agreed to the
promised obligations by remaining silent on the day he heard them. However, if he voids them after learning
about them, he removes any guilt that she may have for violating them.
“These
are the laws that Adonai command (Moshe) concerning the relationship between a
man and his wife, and between a father and his daughter as long as she is
living in her father’s house.” (v4-17).
“Adonai
spoke to (Moshe), saying, ‘Take revenge for the Israelites who were tempted by
the Midianites, who tempted them into idol worship. After that, (Moshe), you will die and be
gathered to your ancestors.” (v1-2).
1,000
men from each Israeli tribe volunteer as soldiers and vanquish the Midiani
army.
“Just
as Adonai had instruct (Moshe), they mounted a surprise attack against Midian,
and killed all the adult males. And they
also killed the five kings of Midian:
Evi, Rekem, Tzur, Hor, and Reba.
They also killed Balaam son of Beor.”
(v7-8).
“The
Israelites captured all of Midian and
their women and children. They seized
all their animals, and everything that belonged to them. Then the Israelites burned down all the
Midianite cities and forts and assembled everything they had captured, both
human and beasts.” (v9-11).
The
spoils of war are brought to Moshe.
“However,
(Moshe) was angry at the army’s commanders.
“(Moshe)
angrily asked, ‘Why are the women still alive?
They are the ones who at Balaam’s urging caused the Israelites to be
unfaithful to Adonai at Mount Peor and brought a plague on Adonai’s
community. Now kill every male child, as
well as every woman who has had sexual relations with a man.
“All
the young girls who have not had sexual relations with a man, however, you may
keep alive for yourselves” (v14-18).
The
soldiers and spoils of war are required to be cleansed (either with fire and
water, or just water).
“Adonai
spoke to (Moshe), saying, ‘You and Eleazar the priest and the tribal leaders
must count all the captives and animals.
Divide everything into two equal parts, giving half to the soldiers who
went into battle and the other half to the community.
“Levy a
tax for Adonai on the soldiers who participated in the campaign, consisting of
one of every five hundred of the captives, cattle, donkeys, and sheep. Take this quota from their half, and give it
to Eleazar the priest as a gift to Adonai.
From the half-share that is going to the other Israelites, take one of
every fifty captives, cattle, donkeys, sheep, and other animals, and give it to
the Levites, who are in charge of Adonai’s Tabernacle.” (v25-30).
“In
addition to everything else the troops had captured, there were 675,000 sheep,
72,000 head of cattle, 61,000 donkeys, and 32,000 females who had never had
sexual relations with a man.” (v32-35).
“Then
the commanders, generals, and captains of the army approached (Moshe).
“They
said to (Moshe), ‘We have counted the warriors under our command, and not a single
soldier has been lost. Therefore we want
to bring a gift to Adonai. Every soldier
who found a gold article, such as an anklet, a bracelet, a finger ring, an
earring, or a body ornament wishes to bring it to atone for ourselves before
Adonai.
“(Moshe)
and Eleazar the priest took all the gold jewelry from them. The entire gift of gold that was offered to
Adonai by the officers of the army weighed 400 pounds. But the ordinary soldiers kept their plunder
for themselves.” (v48-54).
The
descendants of Reuven and Gad petition Moshe to settle within the lands of
Jazer and Gilead, before entering past the Yordan river; Moshe eventually agrees; the tribes of Reuven and Gad agree to fight
with Israelis until Israelis are established within Eretz Israel.
“(Moshe)
then gave the decendants of Gad and Reuven, and the half-tribe of Manasseh son
of (Yosef), the kingdom of Sichon, king of the Amorites, and the kingdom of Og,
king of Bashan. He gave them the entire
county, along with the cities and the territories around them.” (v33).
--
What is
the nature and significance of a vow and maintaining a vow? What precipitates the distinctions an oath
made by a man and an oath made by a woman?
What are acceptable circumstances that absolve a person from a previously
committed vow (coercion, misinformation, lies, obstruction, deceit, and/or
additionally)? What is the nature of
responsibility in maintaining a vow, and within forgiving someone from an
excessively burdensome vow? How do these
teachings compare with Islam, and with Christianity, as well as with Hinduism
and Buddhism?
What
type of compensation is appropriate for a husband or far to provide upon
cancelling an obligation that a wife or daughter incurs?
What is
the metaphysical, esoteric, and temporal nature of the “spoils” of war? Is such a process necessary? What is the rationale (and proclaimed
righteousness) within killing the male children of the Midianis? What does a captured virgin Midiani woman
experience amidst seeing a gold tinket that previously belongs to her family,
yet is adorned by another person who she has yet to meeti, a number of decades
after the war between Israel and Midian?
From
all the spoils taken from the Midianis, what are the soldiers’ take, what is
each Israel’s take, what is Moshe’s take, and what is Eleazar’s take? Is each tribe provided with an equal 1/12 of
the spoils, with that being divided amongst the families and/or individuals
within each tribe; or is each tribal
family provided an equal portion, with this being divided amongst the
individuals within each family?
What is
the appropriate balance between the privilege of personal ownership of certain
material, and the personal responsibility that a person has to utilise one’s
own personal material to promote the personal wellbeing of another individual?
If the
soldiers are commanded to wage a “righteous war” against the Midianis, for what
cause do the commanders provide an offering for expiation?
What is
the explanation for the Tribe of Manasseh being provided land outside Eretz
Israel? And what are the extending
implications of any Israeli tribe settling outside of Eretz Israel,
particularly before Eretz Israel is established as an Israeli nation?
--
Bhagavad Gita
Chapter 6
“It is not those who lack energy or refrain from
action, but those who work without expectation of reward who attain the goal of
meditation. Theirs is true renunciation.
“Therefore, Arjuna, you should understand that
renunciation and the performance of selfless service are the same. Those who cannot renounce attachment to the
results of their work are far from the path.”
(v1-2).
“For aspirants who want to climb the mountain of
spiritual awareness, the path is selfless work;
for those who have ascended to yoga the path is stillness and peace.
“When a person has freed himself from attachment
to the results of work, and from desires for the enjoyment of sense objects, he
ascends to the unitive state.” (v3-4).
“Reshape yourself through the power of your
will; never let yourself be degraded by
self-will. The will is the only friend
of the Self, and the will is the only enemy of the Self.” (v5).
“To those who have conquered themselves, the
will is a friend. But it is the enemy of
those who have not found the Self within them.”
(v6).
“The supreme Reality stands revealed in the
consciousness of those who have conquered themselves. They live in peace, alike in cold and heat,
pleasure and pain, praise and blame.”
(v7).
“They are completely fulfilled by spiritual
wisdom and Self-realization. Having
conquered their senses, they have climbed to the summit of human
consciousness. To such people a clod of
dirt, a stone, and gold are the same.
“They are equally disposed to family, enemies,
and friends, to those who support them and those who are hostile, to the good
and the evil alike. Because they are
impartial, they rise to great heights.”
(v8-9).
“Those who aspire to the state of yoga should
seek the Self in inner solitude through meditation. With body and mind controlled they should
constantly practice one-pointedness, free from expectations and attachment to
material possessions.” (v10).
“Select a clean spot, neither too high nor too
low, and seat yourself firmly on a cloth, a deerskin, and kusha grass.
“Then, once seated, strive to still your
thoughts. Make your mind one-pointed in
meditation, and your heart will be purified.
“Hold your body, head, and neck firmly in a
straight line, and keep your eyes from wandering.
“With all fears dissolved in the peace of the
Self and all desires dedicated to Brahman, controlling the mind and fixing it
on (Me), sit in meditation with (Me) as your only goal.
“With senses and mind constantly controlled
through meditation, united with the Self within, an aspirant attains (Nirvana),
the state of abiding joy and peace in (Me).”
(v11-15).
“Arjuna, those who eat too much or eat too
little, who sleep too much or sleep to little, will not succeed in meditation.
“But those who are temperate in eating and
sleeping, work and recreation, will come to the end of sorrow through
meditation.
“Through constant effort they learn to withdraw
the mind from selfish cravings and absorb it in the Self. Thus they attain the state of union.” (v16-18).
“When meditation is mastered, the mind is
unwavering like the flame of a lamp in a windless place.
“In the still mind, in the depths of meditation,
the Self reveals itself. Beholding the
Self by means of the Self, an aspirant knows the joy and peace of complete
fulfillment.
“Having attained that abiding joy beyond the
senses, revealed in the stilled mind, he never swerves from the eternal truth.
“He desires nothing else, and cannot be shaken
by the heaviest burden of sorrow.” (v19-22).
“The practice of meditation frees one from all
affliction. This is the path of
yoga. Follow it with determination and
sustained enthusiasm.
“Renouncing wholeheartedly all selfish desires
and expectations, use your will to control the senses.
“Little by little, through patience and repeated
effort, the mind will become stilled in the Self.” (v23-25).
“Wherever the mind wanders, restless and diffuse
in its search for satisfaction without, lead it within; train it to rest in the Self.” (v26).
“Abiding joy comes to those who still the
mind. Freeing themselves from the taint
of self-will, with their consciousness unified, they become one with
Brahman.” (v27).
“The infinite joy of touching Brahman is easily
attained by those who are free from the burden of evil and established within
themselves.
“They see the Self in every creature and all
creation in the Self. With consciousness
unified through meditation, they see everything with an equal eye.
“I am ever present to those who have realized
(Me) in every creature. Seeing all life
as (My) manifestation, they are never separated from (Me).
“They worship (Me) in the hearts of all, and all
their actions proceed from (Me).
Wherever they may live, they abide in (Me).
“When a person responds to the joys and sorrows
of others as if they were his own, he has attained the highest state of
spiritual union.” (v28-32).
“O Krishna, the stillness of divine union which
(You) describe is beyond my comprehension.
How can the mind, which is so restless, attain lasting peace?
“Krishna, the mind is restless, turbulent,
powerful, violent; trying to control it
is like trying to tame the wind.”
(v33-34).
“It is true that the mind is restless and
difficult to control. But it can be
conquered, Arjuna, through regular practice and detachment.
“Those who lack self-control will find it
difficult to progress in meditation; but
those who are self-controlled, striving earnestly through the right means, will
attain the goal.” (v35-36).
“Krishna, what happens to the man who has faith
but who lacks self-control and wanders from the path, not attaining success in
yoga?” (v37).
“Arjuna, my son, such a person will not be
destroyed. No one who does good work
will ever come to a bad end, either here or in the world to come.” (v40).
Sri Krishna describes the rebirth into families
with merit, who practise meditation.
“Meditation is superior to severe asceticism and
the path of knowledge. It is also
superior to selfless service. May you
attain the goal of meditation, Arjuna!”
(v46).
--
Bhagavad Gita
Chapter 6
“It is not
those who lack energy or refrain from action, but those who work without
expectation of reward who attain the goal of meditation. Theirs is (True)
renunciation.” (v1).
“Reshape
yourself through the power of your will; never let yourself be degraded
by self-will. The will is the only friend of the Self, and the will is
the only enemy of the Self.” (v5).
“The supreme
Reality stands revealed in the consciousness of those who have conquered
themselves. They live in peace, alike in cold and heat, pleasure and
pain, praise and blame.” (v7).
“Select a
clean spot, neither too high nor too low, and seat yourself firmly on cloth, a
deerskin, and kusha grass.
“Then, once
seated, strive to still your thoughts. Make you mind one-pointed in
meditation, and your heart will be purified.” (v11-12).
“Arjuna,
those who eat too much or eat too little, who sleep too much or sleep too
little, will not succeed in meditation.
“But those
who are temperate in eating and sleeping, work and recreation, will come to the
end of sorrow through meditation.” (v16-17).
“In the still
mind, in the depths of meditation, the Self reveals (Itself). Beholding
the Self by means of the Self, an aspirant knows the joy and peace of complete
fulfilment.” (v20).
“Little by
little, through patience and repeated effort, the mind will become stilled in
the Self.” (v25).
“When a
person responds to the joys and sorrows of others as if they were his own, he
has attained the highest state of spiritual union.” (v32).
“It is (True)
that the mind is restless and difficult to control. But it can be
conquered, Arjuna, through regular practice and detachment.
“Those who
lack self-control will find it difficult to progress in meditation; but
those who are self-controlled, striving earnestly through the right means, will
attain the goal.” (v35-36).
“Krishna,
what happens to the man who has faith but who lacks self-control and wanders
from the path, not attaining success in yoga?” (v37).
“Arjuna, (My)
son, such a person will not be destroyed. No one who does (benevolent)
work will ever come to a bad end, either here or in the world to come.”
(v40).
“Meditation
is superior to severe asceticism and the path of knowledge. It is also
superior to selfless service. May you attain the goal of meditation,
Arjuna!” (v46).
--
Discussion Questions From Chapters 5 – 6
How genuine can the renunciation of action
actually be, if one intends to continue living?
There is the consideration of a perceived polarity of human existence,
between absolute altruism and absolute transgression: on the side of altruism, there is the consideration
of a man simply sitting quietly and breathing modestly, without consuming any
food, drink, or nourishment, and causing a minimalisation of transgression,
until that man eventually passes from life presumably due to dehydration; this may be considered the least “offensive”
existence that a man may assume within this temporal life (without committing
some form of suicide which may cause psychological harm to others); on the other end of the spectrum, a man may
plot with a small number of other men to conquer the entire temporal realm of
the Universe, and accumulating all the women and material riches within the
Universe, and having numerous children;
however, the man may then perceive his previous allies as enemies and
methodically plot and kill all his male competitors, and the sons of such men,
again, taking all the women and material riches whereby he becomes the one and
only man within the entire Universe;
yet, perhaps like Saul or even Arjuna, the man may then begin to
consider his own sons as eventual enemies, and arrange for his wives and
daughters to kill all his sons; and
being the only man within the Universe, many of the wives may begin to resent
the man because of his lack of attention towards the wives, and thus the man
begins to plot and annihilate all the rebellious women, until, he, again is the
only person left within the Universe;
whereby, despondent and fatigued from a lifetime of plotting and
killing, the man sits quietly by himself, breathing moderately, until he
similarly passes away from dehydration;
how might these 2 scenarios be considered amidst the principles of
selfless action and the renunciation of action?
What is the “city of nine gates,” referenced in
Verse 13?
Within Verse 14, what is meant by the “Lord of
this world”? Is this distinguished from
specifically, or aggregately referring to Brahman, and if so, how so?
Amidst the teachings for having equanimity
towards all beings, does this mean recognising an ultimate, synonymous Divine
existence within each being, whilst also being able to recognise differences
between beings: giving oranges to
someone who likes oranges, and apples to someone who likes apples, rather than simply
giving everyone an equal amount of grapes?
If the recognition of temporal differences is appropriate, what is the
appropriate balance between attending to such distinctions whilst
simultaneously cultivating the synonymous Divine existence within each
being? And in this respect, does an individual
maintain certain responsibilities towards family members and friends, compared
to additional individuals (recognising how such family and friends may have an
increased dependency on a person, compared to additional people and strangers)? What might be an appropriate balance amidst
the maintenance of such distinct relationships?
Is it appropriate to recognise the distinct benefits that dirt, stones,
and gold each provide?
Amidst the equal disposition to both “good” and
“bad” beings, how does one abstain from becoming tamasic and confusing “good”
and “bad”? And within this respect, can
the proceeding statement actually be understood as an affirmative proclamation
of Faith and benevolence: “Nothing is
from Brahman,” or similarly, “Nothing is also from Brahman.”?
How does the instruction for meditation,
provided within Chapter 6, compare with Jesus’s teaching regarding “The Lord’s
Prayer,” and similar, explicit instructions of worship within Buddhism,
Judaism, and the sunna of Muhammad?
Can the teaching of “holding the Self by the
means of the Self” also be understood in a similar manner to “enhancing one’s
experience of compassion by becoming increasingly compassionate towards
others”?
How can one cultivate “self-control” within
one’s self? What is the nature of the
existence of self-control amidst the notion of free will, and its apparent
mutual exclusivity from omnipotence? And
how can these teachings be considered amidst the incident of the Israelites
becoming inpatient with Moshe’s absence and forming the golden calf?
--
Discussion
Questions From Chapters 5 – 6
Amidst the
notion of action and renunciation, there is the consideration of a man who
considers the extremity of selflessness and selfishness: on the 1 side,
the man decides to abstain from causing the very least amount of harm towards
other beings; thus, he refuses to eat and drink anything (usurping
nourishment from others); he considers immediately killing himself,
however, he also considers this may cause others trauma; thus, he sits
quietly, alone, in a field, and meditates until he passes from dehydration and
starvation; on the other side, the man decides to conquer all of his
enemies and indulge in all the pleasures of the senses; he forms an
allegiance with other men and is successful in annihilating all his
enemies; however, he begins to become fearful of betrayal from his
allies, and thus he carefully plots to annihilate all his allies; he is
successful, and there only remains through his Realm of the Universe his family
and wives; and then he becomes fearful of his sons attempting to
overthrow his authority, so he annihilates all his sons; all that remain
are his wives and daughters; yet, he is unable to provide sufficient
attention to all his wives, and becomes fearful of lesbian factions emerging
and overthrowing him; so he carefully plots and annihilates all his
wives; and upon the prospect of all his daughters becoming his wives and
similarly plotting against him, he annihilates all his daughters; thus,
he similarly becomes alone, and he is feeble from his conquests, and thus
unable to fend for himself; and he similarly retires to a quiet field,
sits, and passes away from dehydration and starvation; do the extremities
of selflessness and selfishness extend further than these scenarios? Does
the awareness of these extremities effectively quell the, perhaps, subconscious
initiative to pursue such extremities? And what is an appropriate balance
for people to maintain amidst the spectrum of these extremities?
Amidst the
notion of the “senses amidst sense objects” teaching within Verses 8 – 9, how
does this affect the perception of the concept of “free will”?
Is the
reference to the “Lord,” within Verses 14 – 15, a reference to Brahman?
How does this teaching affect the concept of “Omnipotence”? Amidst the
absolute practise of equanimity and indifference, does this annihilate the very
existence of “benevolent” and “malevolent”: that all phenomena,
circumstances, and experiences simply “are”? And if so, how does an
individual maintain such equanimity and indifference whilst continuing to
maintain life and engage within “subject” and “self-interested” pursuits to
sustain one’s life (and thus demonstrating a lack of indifference [an specific
preference for life]), and abiding by intrinsic allegiances to sustain the
individual’s life? In contrast, how do individuals appropriately
transcend the presumption of “invincibility,” accepting the experience of
suffering as an intrinsic, inevitable, and purposeful phenomenon within life,
and abstain from unduly (transgressively) reacting to such experiences of
suffering? What is the legitimacy within the offering that suffering
provides the opportunity for compassion, and this is exactly the meaning of life
(and that all beings, in some form or another, provide such benefit to other
beings)?
Is it
accurate to perceive that the “self-Realisation that any 1 individual pursues
is the exact same “self-Realisation” that all individuals pursue, because “self-Realisation”
equates to “Self-Realisation,” with the “Ultimate Self” existing the same
within all beings?
Amidst the
teaching of meditation being superior to selfless service (and perhaps
contrarily, selfless service being superior to renunciation), what is the
appropriate balance between meditation and selfless service? There is the
consideration that when 1 thoroughly dedicates 1’s self to meditation, this
requires a change of lifestyle whereby all that 1 does is done to facilitate
that individual’s practise of meditation (maintaining a minimalist lifestyle to
facilitate continual meditation), and that seems to prevent 1 from engaging
within substantial selfless service (which requires energy, resources, and
heartbeats) which withdraw 1 from continually practising meditation;
thus, this seems to revisit the comparison between renunciation and selfless
service; and again, what is the appropriate balance?
--
Digha Nikaya
Lakkhana Suttanta
“Thus
have I heard:--
“The
Exalted One was once staying near Savatthi, in Anathapindika’s park, the
Jeta-Vana. And there the Exalted One
addressed the Brethren, saying Bhikkhus!
Yea, (leader)! They
responded. And he said:-- There are thirty-two special marks of the
Super man, brethren, and for the Superman possessing them two careers lie open,
and none other. If he live the life of
the House, he becomes Monarch, Turner of the Wheel, a righteous (Leader) of the
Right, Ruler of the four quarters, Conqueror, Guardian of the people’s
(benefit), Owner of the Seven Treasures.
His do those seven treasures become, to wit, the Wheel treasure, the
Elephant treasure, the Horse treasure, the Gem treasure, the Woman treasure,
the Housefather treasure, the Adviser treasure making the seventh. More than a thousand sons will be his,
heroes, champions, vigorous of frame, crushers of the hosts of the enemy. He, when he has conquered this earth to its
ocean bounds, is established not by the scourge, not by the sword, but life of
the House into the Homeless State, he becomes Arahant, a Buddha Supreme,
rolling back the veil from the world.”
(v1).
The
Buddha describes the 32 marks:
1.) feet with level tread;
2.) spokes on heels of feet;
3.) projecting heels;
4.) long fingers and toes;
5.) Soft and tender feet, hands;
6.) hands and feet like nets;
7.) ankles round like shells;
8.) legs like antelope;
9.) rubbing knees with either hand, standing;
10.) male organ concealed within a sheath;
11.) bronze/gold complexion;
12.) smooth, delicate skin;
13.) single-hair down;
14.) down on body turned upwards;
15.) Divinely straight frame;
16.) 7 convex surfaces;
17.) front half of body like lion;
18.) absence of forrow within shoulders;
19.) symmetry of proportions;
20.) equally round bust;
21.) supremely acute taste;
22.) jaws like a lion;
23.) 40 teeth;
24.) regular teeth;
25.) continuous teeth;
26.) lustrous eyeteeth;
27.) long tongue;
28.) Divine voice;
29.) intensely blue eyes;
30.) eyelashes like a cow;
31.) hairy mole between eyebrows;
32.) head like a royal turban.
The
Buddha describes the birth of a Tathagata with such signs.
“He,
endowed with this mark, if he dwell in the House, becomes Monarch, Turner of
the Wheel…Conquering not by the scourge, not by the sword, but by
righteousness, he doth preside over this earth to its ocean-bounds, an earth
void of barrenness, pitfalls or jungle, mighty prosperous, secure and fortunate
and without blemish. As Monarch, what
doth he get? He is not liable to
obstruction from any human foe with hostile intent. As Monarch this doth he get. If he leave the House for the Homeless State,
he becomes Arahant, Buddha Supreme, rolling back the veil of the world. As Buddha what doth he get? He is not liable to obstruction form any foe
or adversary within or without, out of lust or hate or illusion, whether
recluse or Brahmin or deva or Mara or Brahma or anyone in all the world. As Buddha this doth he get.” (v5).
The
Buddha describes additional specific characteristics of such a 1, connecting a
sign with such a characteristic; and the
Buddha recites a number of poems about this experience.
“Whereas
in whatsoever former birth, former state of being, former sojourning, brethren,
the Tathagata then being human, drew nigh and questioned recluse or Brahmin,
saying: What, sir, is
(benevolence)? What is bad? What is right, what wrong? What ought I to do, or not to do? What when I have done it will long be for my
unhappiness…or for my happiness? He, by
the doing and by the accumulation of that karma…was reborn in a bright and
blessed world. Deceasing thence and
attaining life as ye know it, he acquired this Mark of the Superman, to wit,
his skin is so delicately smooth that no dust cleaves to his body.” (v25).
--
Amidst
the emphasis away from the superficiality of aesthetics, what is the purpose
and significance of the “32 signs”?
Also, does this doctrine come from Buddhism or from Hinduism, or is
there actually an absence of any distinction in this respect? Similarly what is the relevance and
significance of the 7 treasures and the dual path of monarchy and
Buddhahood? Can an individual attain any
of these without the 32-signs; or, if
each person intrinsically has the propensity for attaining Nirvana, are the 32
signs actually necessary for such (or to recognise or prepare for such)? And if the 32 signs are unnecessary for
attaining such, what is the purpose of the Buddha sharing this teaching?
Amidst
the respective concepts and practises of absolute material wealth/political
power and of absolute asceticism, there is the consideration of absolute
asceticism involving a man simply quietly sitting down in meditation and
refusing to ingest any additional nutrition until eventually passing away
because of dehydration; with absolute
material wealth/political power, there is the consideration of a man plotting
to defeat all his enemies and establishing himself as the king throughout the
entire temporal Realm; upon doing so,
the man becomes paranoid with the prospect of his family, friends, and allies
plotting to overthrow him, so he systemically manoeuvres to have all other men
(family, friend, allies, and enemies alike) assassinated; he then fears the threat of his sons, and his
sons are all eventually killed by female assassins; then the man is the only man within the
temporal Realm, and every woman is his wife;
however, he then begins to perceive the plotting of some of his wives,
and begins these assassinations;
eventually, he is successful and left with only his daughters; yet, he begins to fear his daughters, and
eventually, he is exactly the only man left within this temporal Realm, whereby
he finds a quiet place to sit, closes his eyes, and the remains there until he
similarly passes from life; how do the
renderings of these 2 absolute paths,
intersect with the Buddha’s teachings regarding the 2 paths of the “Superman,”
with or without the 32 or additional signs?
What
may be additional explanations regarding the teaches that the Buddha provides
that connect the behaviour of the Tathagata and the different 32 signs
respectively described?
--
Gospels
John 9
“As he passed by, he saw a man blind
from his birth. And his disciples asked
him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘It was not that this man
sinned, or his parents, but that the works of God might be made manifest in
him.” (v1-3).
Jesus heals the blind man on Shabbat,
and the Pharisees investigate the occurrence.
--
Gospels
John 9
“As he passed
by, he saw a man blind from his birth. And his disciples asked him,
‘Rabbi, who sinned, this man or his parents, that he was born blind?’
Jesus answered, ‘It was not that this man sinned, or his parents, but that the
works of God might be made manifest in him.’” (v1-3).
Pharisees
challenge Jesus for healing during Shabbat.
--
Discussion Questions From Chapters 8 –
10
The Gospel according to John may be arguably considered as the most militant of the 4 Christian Gospels, as it makes rather direct proclamations of Christian belief and Theology regarding Jesus’s existence and descendancy from God; however, the Gospel according to John also includes the narrative and teaching of Jesus that provides perhaps, arguably, the most profound teaching and example of forgiveness, kindness, and acceptance amongst the 4 Gospels: regarding only those free of sin casting the first stone towards the adulteress; what are the respective natures of these 2 characteristics (both the militancy of Faith and the profundity of forgiveness found within the Gospel according to John), and what is the nature of the confluence of these 2 characteristics within this specific teaching of Jesus, within Chapter 8?
How should “the Truth will make you
free” be appropriately understood? Aside
from the proclamations of his descendancy, what Truth is Jesus referencing, and
coincidingly, what falsehood is Jesus suggesting? Specifically, what are the “sins” of the
Israelites that Jesus references within Chapter 8? Is Jesus instructing his followers to simply
proclaim Faith in Jesus as the son of God, or for his followers to amend his
followers behaviour to become increasingly righteous, or both? If proclamation alone is sufficient, what is
the nature of significance within such a proclamation, and what is the
appropriate behaviour to be implemented, subsequently?
Within the beginning of the Gospel of
John, there is little description of Jesus teaching a specific doctrine of
behaviour, and contrarily, it is heavily concentrated upon proclamations of
Faith; how does this compare within the
respective elements within the additional 3 Gospels (Matthew, Mark, and
Luke)? And how do these respective
approaches traditionally, and contemporarily, influence Christian doctrine and
practises, within liturgy as well as within ordinary interactions with people
from outside the fold of Christianity?
In Verse 41 of Chapter 8, Jesus makes a
distinction between Avraham, and the “far” of the Pharisees (later referencing
this “far” as the “devil”); when making
this distinction between the Avraham and the Pharisees, is Jesus actually
making a genealogical statement regarding the descendancy of the Pharisees
(perhaps tacitly referencing the Pharisees also having ancestors that exist
outside of the tribes of Israel)? How
should this issue of “fatherhood” be appropriately understood?
Does Jesus love the Pharisees? Why, or why otherwise? What evidence exists, in either respect; and how do Jesus’s words towards the Pharisees
teach Jesus’s followers how to love another person, and even to love one’s
enemy? How does this compare with the
equanimity that is taught within the Bhagavad Gita?
Amidst the belief of Deus (God) being
Omnipotent, and the Ultimate Creator of all phenomena, does this mean that the
“devil” is also created by/from Deus (God)?
And if the “devil” is created from Deus (God), does this mean that there
exists some legitimacy/value, some intrinsic Truth, within the “devil”? How does this compare with Jesus’s teachings
within Chapter 8? How does this compare
with the Bhagavad Gita’s teachings regarding the Omnipresence of Brahman, with
the Buddha’s teachings regarding Universal compassion, with the Koran’s similar
teachings regarding the existence of “Iblis,” and with the Torah’s admonition of
the idol worshipping of other tribes?
There is the age-old adage concerning
how to determine whether someone is telling the Truth; what validity exists within the consideration
of being able to tell when someone else is being Truthful when we, ourselves,
are increasingly Truthful with the Universe?
Is there any legitimacy within the notion: “A wise person speaks knowing that every word
a wise person says becomes True.”? How
does one appropriately manifest “Truthful actions”? Is there such a phenomenon as “excessive”
Truthfulness; and if so, how might such
a phenomenon actually emerge, and how might such a phenomenon be appropriately
reconciled?
Within Chapter 9, Jesus shares another
lesson of profound insight, kindness, and acceptance: regarding the condition
of the blind man being established, rather than through the sins of the blind
man or his parents, but so that the works of Deus may manifested; what legitimacy exists within the notion that
even the most harshest and cruellest suffering and atrocities have some
intrinsic merit/validity, even if only to facilitate the performance of healing
and mercy? Amidst any such legitimacy,
how are we to appropriate engage within the Universe and alleviate such suffering
and encourage behaviour that transcends such atrocities?
Amidst the teaching regarding the “good
shepherd,” what benevolence exists within a “good shepherd” if even the “good
shepherd” intends to eat the lamb in a similar manner that the wolf intends?
Within Verse 16 of Chapter 10, Jesus proclaims
having “other sheep;” whom is Jesus
referencing within this notion of “other sheep”? Are there “sheep” of Jesus that exist outside
the fold of conventional and additional practises of Christianity, and perhaps
even proclaiming different religious affiliations, allegiances, practises, and
doctrine? Is there a possibility that
Jesus intends for the eventual Church of Christianity to include additional
people, traditions, and doctrine that exist beyond, and even contradictory
towards, that of Christianity? How is
this teaching, regarding “other sheep,” subsequently explained and understood
within the traditional history of Christianity?
How might this teaching facilitate enhanced understanding between
Christianity and additional religious communities?
Within Chapter 10, Jesus describes the
nature of the relationship between himself (the good shepherd) and his
followers (the sheep), and also references his direct relationship with
Deus; do Jesus’s followers also maintain
a direct relationship with Deus (as the shepherd-sheep metaphor), and if
otherwise, what is the nature of the relationship between Jesus’s followers and
Deus? Also, what is the nature of the
relationships amongst Jesus’s followers (sheep to sheep); are Jesus’s followers able to recognise each
other as each recognises Jesus?
Is it necessary for the “shepherd” to
lay down his life? What propensity do
the sheep have for being reconciled with the wolf? How does the notion of the “lion laying down
with the lamb” apply to this teaching?
Is Deus the “Ultimate Shepherd,” and amidst such a distinction, is Jesus
a “lamb” of Deus?
--
Discussion
Questions From Chapters 8 – 10
Amidst the
accusations against the female adulteress being caught in the act, where is the
accusation of the male with whom she is found “in the act”?
Can
“following Jesus” be appropriately understood as following the teachings
compassion that Jesus provides, rather than necessarily proclaiming Jesus as a
deity and an individual’s saviour? And can following the teachings of
Jesus be manifested without following the specific example of Jesus (including
the provocation of authority and the pursuit towards martyrdom)? How are
the teachings of Jesus appropriately incorporated within conventional
behaviour? Within such behaviour, what is the appropriateness of
forgiveness and the absence of judging and/or condemning others (even those who
abstain from similarly proclaiming such adherence to the teachings of
Jesus)? Can the example and teachings of Jesus be found within additional
religious traditions that abstain from explicitly proclaiming Jesus?
Amidst the
compassion that Jesus provides to the downtrodden, how might Jesus be
increasingly compassionate towards those who transgress as conventional and
religious authorities?
Within
Chapter 9, Jesus explains an experience of suffering existing, other than
originating from sin, but so that healing can be performed; how does this
appropriately inform the Universe regarding the very nature of sin, suffering,
and healing? How does this compare with respective teachings (regarding
sin and suffering) within Judaism (amidst the blessing and the curse), within
Islam (amidst Al Yawm Kayyimah), within Buddhism (amidst Dependent
Origination), and within Hinduism (amidst Karma), and respectively with
additional religious traditions? How does this appropriately inform
religious adherents regarding how to respond to both the “sins” and “suffering”
of others, as well as of 1’s own self? How are forgiveness and healing
appropriately manifested within each of these respective contexts?
How is
Jesus’s teaching regarding him laying down his life “,on his own accord,” to be
appropriately understood? Does this absolve anyone from any guilt
regarding his crucifixion?
--
Koran
Sura 58: Al Mujadilah The Pleading Woman
Sura 59: Al Hashr The Banishment
Sura 60: Al Mumtahanah The Woman Who Is Examined
Sura 61: Al Saff The Ranks
“Allah
indeed has heard the plea of her who pleads with thee about her husband and
complains to Allah; and Allah hears the
contentions of both of you. Surely Allah
is Hearing, Seeing.” (v1).
Guidelines
are prescribed regarding the separation and reunion of a husband and wife.
The
illusion of secrecy is described.
“Whatever
is in the heavens and whatever is in the earth glorifies Allah; and (Allah) is the Mighty, the Wise.” (v1).
“And
those who made their abode in the City and in faith before them love those who
have fled to them, and find in their hearts no need of what they are given, and
prefer them before themselves, though poverty may afflict them. And whoever is saved from the niggardliness
of his soul, these it is that are the successful.” (v9).
The
behaviour of hypocrisy is described.
“O you
who believe, keep your duty to Allah, and let every soul consider that which it
sends forth for the morrow, and keep your duty to Allah. Surely Allah is Aware of what you do.” (v18).
“And be
not like those who forget Allah, so (Allah) makes them forget their own
souls. These are the
transgressors.” (v19).
“(Allah)
is Allah besides Whom there is no (Deity):
the Knower of the unseen and the seen;
(Allah) is the BEneficient, the Merciful.
“(Allah)
is Allah, besides Whom there is no (Deity);
the Sovereign, the Holy, the Author of Peace, the Granter of Security,
Guardian over all, the Mighty, the Supreme, the Possessor of greatness. Glory be to Allah from that which they set up
with (Allah)!
“(Allah)
is Allah; the Creator, the Maker, the
Fashioner: (Allah’s) are the most
beautiful names. Whatever is in the
heavens and the earth declares (Allah’s) glory;
and (Allah) is the Mighty, the Wise.”
(v22-24).
“O you
who believe, take not My enemy and your enemy for friends. Would you offer them love, while they deny
the Truth that has come to you, driving out the Messenger and yourselves
because you believe in Allah, your Lord?
If you have come forth to strive in My way and to (search for) My
pleasure, would you love them in secret?
And I know what you conceal and what you manifest. And whoever of you does this, he indeed
strays from the straight path.” (v1).
“Our
Lord, make us not a trial for those who disbelieve, and forgive us, our
Lord. Surely Thou art the Mighty, the
Wise.” (v5).
“It may
be that Allah will bring about friendship between you and those of them whom
you hold as enemies. And Allah is
Powerful; and Allah is Forgiving,
Merciful.” (v7).
“Allah
forbids you not respecting those who fight you not for religion, nor drive you
forth from your homes, that you show them kindness and deal with them
justly. Surely Allah loves the doers of
justice.” (v8).
“Allah
only forbids you only respecting those who fight you for religion, and drive
you forth from your homes and help others in your expulsion, that you make
friends of them; and whoever makes
friends of them, these are the wrongdoers.”
(v9).
Guidelines
are prescribed for marrying fleeing women and providing dowry.
“Whatever
is in the heavens and whatever is in the earth glorifies Allah; and (Allah) is the Mighty, the Wise.
“O you
who believe, why say you that which you do not?
“It is
most hateful in the sight of Allah that you say that which you do not.
“Surely
Allah loves who fight in (Allah’s) way in ranks, as if they were a solid wall.” (v1-4).
“And
who is more unjust than he who forges a lie against Allah and he is invited to
Islam. And Allah guides not the unjust
people.” (v7).
“You
should believe in Allah and (Allah’s) Messenger, and strive hard in Allah’s way
with your wealth and your lives. That is
better for you, did you but know!
“(Allah)
will forgive you your sins and cause you to enter Gardens wherein rivers flow,
and (benevolent) dwellings in Gardens of perpetuity—that is the mighty
achievement—
“And
yet another blessing that you love; help
from Allah and a victory near at hand;
and give (benevolent) news to the believers.” (v11-13).
--
Koran
Sura 62: Al Jumuah The Congregation
Sura 63: Al Munafiqun The Hypocrites
Sura 64: Al Taghabun The Manifestation of Losses
Sura 65: Al Talaq The Divorce
“Whatever
is in the heavens and whatever is in the earth glorifies Allah, the
(Sovereign), the Holy, the Mighty, the Wise.
“(Allah)
it is Who raised among the illiterates a Messenger from among themselves, who
recites to them (Allah’s) messages and purifies them, and teaches them the Book
and the Wisdom—although they were before certainly in manifest error—
“And
others from among them who have not yet joined them. And (Allah) is the Mighty, the Wise.
“That
is Allah’s grace; (Allah) grants it to
whom (Allah) pleases. And Allah is the
Lord of mighty grace.” (v1-3).
“O you
who believe, when the call is sounded for prayer of Friday, hasten to the
remembrance of Allah and leave off traffic.
That is better for you, if you know.
“But
when the prayer is ended, disperse abroad in the land and (search for) Allah’s
grace, and remember Allah much, that you may be successful.” (v9-10).
“When
the hypocrites come to thee, they say:
We bear witness that thou art indeed Allah’s Messenger. And Allah knows thou art indeed (Allah’s)
Messenger. And Allah bears witness that
the hypocrites are surely liars.” (v1).
“And
when thou seest them, their persons please thee; and if they speak, thou listenest to their
speech. They are like pieces of wood,
clad with garments. They think every cry
to be against them. They are the enemy,
so beware of them. May Allah destroy
them! How they are turned back!” (v4).
“And
when it is said to them: Come, the
Messenger of Allah will ask forgiveness for you, they turn away their heads and
thou seest them hindering (others), and they are big with pride.
“It is
alike to them whether thou ask forgiveness for them or ask not forgiveness for
them—Allah will never forgive them.
Surely Allah guides not the transgressing people.” (v5-6).
“O you
who believe, let not your wealth nor your children divert you from the
remembrance of Allah; and whoever does
that, these are the losers.” (v9).
“Whatever
is in the heavens and whatever is in the earth glorifies Allah. (Allah’s) is the (Sovereignty), and (Allah’s)
the praise; and (Allah) is Possessor of
power over all things.” (v1).
“So
keep your duty to Allah as much as you can, and hear and obey and spend; it is better for your souls. And whoever is saved from the greediness of
his soul, these it is that are the successful.”
(v16).
“O
Prophet, when you divorce women, divorce them for their prescribed period, and
calculate the period; and keep your duty
to Allah, your Lord. Turn them not out
of their houses—nor should they themselves go forth—unless they commit an open
indecency. And whoever goes beyond the
limits Allah, he indeed wrongs his own soul.
Thou knowest not that Allah may after that bring about an event.” (v1).
“That
is the command of Allah, which (Allah) has revealed to you. And whoever keeps his duty to Allah, (Allah)
will remove from him his evils and give him a big reward.” (v5).
“Let
him who has abundance spend out of his abundance, and whoever has his means of
subsistence straitened to him, let him spend out of that which Allah has given
him. Allah lays not on any soul a burden
beyond that which (Allah) has given it.
Allah brings about ease after difficulty.” (v7).
--
Discussion
Questions From Sura 57 Al Hadid (Iron), Sura 58 Al Mujadilah (The Pleading
Woman), Sura 59 Al Hashr (The Banishment), Sura 60 Al Mumtahanah (The Woman Who
Is Examined), And Sura 61 Al Saff (The Ranks)
How
does the Koran’s reference to a “benevolent gift” to Allah compare with the
offerings prescribed within the Torah?
How does this compare with the comprehensive approach and Theology and
asceticism within Hinduism, Buddhism, and even Christianity? What is the nature between Islam’s emphasis
upon Zakat and benevolent deeds, as well as upon maintaining a householder
lifestyle (and abstaining from celibacy and asceticism)? And how does that duality compare with
respective teachings within Judaism, Hinduism, Buddhism, and Christianity
regarding these same topics?
Within
much of the Koran, there seems to be a substantial, repeated emphasis on the
teaching that “hell” is a worse suffering than any suffering within the
temporal Realm, and Heaven is a higher pleasure than any pleasure within the
temporal Realm, and thus believers should behave righteously to eventually
experience the most pleasurable of pleasures;
however, the augmentation of the “carrot and stick” still seems to rely
upon the temporal experience of the sensations maintained amidst the carrot and
stick; simultaneously there are
additional teachings within the Koran that transcend the “temporal” experience
of sensations and of pleasure and pain, to emphasis a righteousness,
benevolence, compassion, and love, and Truth that extends beyond pleasure and
pain; what may be some specific examples
of such teachings within the Koran, and what may be some specific examples of
such teachings respectively within additional religious traditions, as well?
Amidst
the notion of Allah providing guidance and grace upon whomever Allah pleases,
what implications does this have upon the perception of the “free will” of an
individual? Is it necessary for an
individual to even try to be righteous amidst such a decision ultimately being
made by Allah? How does the Koran
explain the nature of the relationship between “free will” and
“omnipotence”? And how do additional
religious traditions explain this apparent mutual exclusiveness? Is the awakening to this mutual exclusivity
(and perhaps emphasis upon the existence of omnipotence) a process of the
quelling of the ego and a reconciliations and atonement with one’s self and the
Universe, and Allah?
What is
the nature of the phenomenon of forgetting one’s own soul? What is the nature of the interaction between
the ego and the Atman amidst such an experience; where does the individual actually exist
amidst such a “disconnect,” and how is the process of remembrance
regenerated; and continual remembrance
cultivated? What role do additional individuals
play within the nature of this connexion?
How
does the Koran’s teaching regarding “the enemy” compare with Jesus’s teaching
regarding the enemy? What are
appropriate approaches in dealing with transgressors? Is reconciliation appropriate; and if so,
does such reconciliation require a preceding love and respect?
--
Discussion
Questions From Sura 62 Al Jumuah (The Congregation), Sura 63 Al Munafiqun
(The Hypocrites), Sura 64 Al Taghabun (The Manifestation of Losses), Sura 65 Al
Talaq (The Divorce), Sura 66 Al Tahrim (The Prohibition), And Sura 67 Al Mulk
(The Kingdom)
Amidst
the Koran’s teaching regarding returning to productivity after Jumuah services,
there is a continual emphasis upon the pragmatic aspects within the practise of
Islam; how does this emphasis (and the
specific teachings therein) upon pragmatism compare with the respective
teachings of additional religious traditions, specifically concerning
pragmatism?
What
are the protocols for interceding on another person’s behalf, and asking for
forgiveness for another? Amidst the
proclamation of the inevitable refusal of forgiveness of such individuals, what
is the intention within soliciting such people to solicit such forgiveness?
Does
the “never-ness” of Allah’s forgiveness pertain to such individuals whilst such
individual maintain such obstinence and transgression; and that amidst the personal transformation
of such individuals, that such forgiveness is available and forthcoming? How does a believer distinguish between an
unbeliever with “promise” and an unbeliever without any?
Can the
“fear” of Allah be understood as an “awe”?
--
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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