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 43 Masei; 118.11.9
Torah
B’midbar 33:1 – 36:13
“These
are the places where the Israelites who left Egypt camped under the leadership
of (Moshe) and Aaron. At Adonai’s
command, (Moshe) kept a written record of their stopping places along the way.
These are the places where they camped.”
(v1-2).
The sequence
of encampments is listed.
“Speak
to the Israelites and say to them:
“When
you cross the (Yordan) into the land of Canaan, you must drive out the land’s
inhabitants. You must destroy all their
carved images ad destroy all their metal idols and altars.” (v51-52).
“If you
do not drive out the land’s inhabitant, those who remain shall be splinters in
your eyes and thorns in your sides. They
will cause you troubles in the land where you will live. Then I will treat you cruelly, as I
originally planned to treat them.”
(v55-56).
“Adonai
spoke to (Moshe), telling him to give the Israelites these instructions:
“I am
giving you the land of Canaan as your inheritance, and these will be the
boundaries of the land.” (v1-2).
The
specific boundaries are described.
“Then
(Moshe) gave the Israelites the following instructions:
“This
is the land that Adonai has commanded you to divide by lottery and distribute
to the nine and a half tribes.
“The
descendants of (Reuven) and Gad, and the half-tribe of Manasseh have already
taken possession of their hereditary land.
These two and a half tribes have already been given their land east of
the (Yordan) River opposite Jericho.”
(v13-15).
“Adonai
spoke to (Moshe), saying:
“These
are the names of the men who shall divide the land. First, there shall be Eleazar the priest and
(Yoshua) son of Nun. You shall also
appoint one leader from each tribe to help them divide the land.” (v16-18).
The
tribal leaders are described.
“You
shall also provide the Levites with six safe refuge cities, where a person who
has accidentally killed someone can find refuge. In addition to these six cities you shall
also provide htem with forty-two additional cities. In total you shall give the Levites
forty-eight cities along with the surrounding pasture lands.” (v6-7).
“These
cities shall be assigned from the lands of the Israelites, more from the larger
tribe, and less from a smaller tribe.
Each tribe shall give the Levites cities in proportion to the hereditary
land that it has been given.” (v8).
“Adonai
spoke to (Moshe) and told him: Speak to
the Israelites and say to them:
“Now
that you are crossing the (Yordan) into the land of Canaan, you must designate
towns which shall serve as safe refuge cities where a murderer who has
accidentally killed a person can find safe refuge.” (v9-11).
The
characteristics of the refuge cities and the blood avenger are described.
“If
anyone kills a human being, the murderer shall be put to death only on the
basis of eyewitness testimony.
“A
single eyewitness is not enough testimony against a person when the death
penalty is involved.” (v30).
The
issue of land inheritance to women is reintroduced.
“This
is Adonai’s decision concerning the daughters of Tzelafechad. You may marry anyone you wish as long as you
marry within your ancestral tribe. In
this way, the hereditary land of the Israelites will not be transferred from
one tribe to another, and every Israelite will remain attached to the
hereditary ladn of his father’s side.”
(v6-7).
--
How is
the commandment to “clear out the inhabitants” reconciled with the mitzvot to
“love the ger (the stranger) as the native Israeli”? Amidst the notion of the “ger” being
perceived as another extension of one’s own self, how might the “inhabitant”
(within this context) be considered?
What
are the implications of some Israeli tribes inhabiting land outside of Eretz
Israel?
What is
the purpose of the lottery in determining which tribe receives which geographic
location?
What
are the implications of the Levis being provided with cities and pasture land
amidst the previously described prohibition of Levis maintaining any hereditary
land? Is there any distinction within
the nature of stewardship of the Levi
land and the Israeli land? How does this
compare with the feudal caste system within Hinduism? And how does this compare with the previous
Priestly arrangement with Paraoh (and even the Israeli arrangement with Paraoh)
within Egypt?
How is
the principle of perpetual hereditary land established amidst the context of
being immigrants to the land? What are
the basic, fundamental principles that are utilised here to assert stewardship?
--
Bhagavad Gita
Chapter 7
“With your mind intent on (Me), Arjuna, discipline
yourself with the practice of yoga.
Depend on (Me) completely.
Listen, and I will dispel all your doubts; you will come to know (Me) fully and be
united with (Me).” (v1).
“I will give you both jnana and vijnana. When both these are realized, there is
nothing more you need to know.” (v2).
“One person in many thousands may seek
perfection, yet of these only a few reach the goal and come to realize
(Me).” (v3).
“Earth, water, fire, air, akasha, mind,
intellect, and ego—these are the eight divisions of (My) prakriti.” (v4).
“But beyond this I have another, higher nature,
Arjuna; it supports the whole universe
and is the source of life in all beings.”
(v5).
“In these two aspects of (My) nature is the womb
of all creation. The birth and dissolution
of the cosmos itself take place in (Me).”
(v6).
“There is nothing that exists separate from
(Me), Arjuna. The entire universe is
suspended from (Me) as (My) necklace of jewels.” (v7).
“Arjuna, I am the taste of pure water and the
radiance of the sun and moon. I am the
sacred word and the sound heard in air, and the courage of human beings.
“I am the sweet fragrance in the earth and the
radiance of fire; I am the life in every
creature and the striving of the spiritual aspirant.” (v8-9).
“My eternal seed, Arjuna, is to be found in
every creature. I am the power of
discrimination in those who are intelligent, and the glory of the noble.” (v10).
“In those who are strong, I am strength, free
from passion and selfish attachment. I
am desire itself, if that desire is in harmony with the purpose of life.” (v11).
“The states of sattva, rajas, and tamas come
from (Me), but I am not in them.” (v12).
“Good people come to worship (Me) for different
reasons. Some come to the spiritual life
because of suffering, some in order to understand life; some come through a desire to achieve life’s
purpose, and some come who are men and women of wisdom.
“Unwavering in devotion, always united with
(Me), the man or woman of wisdom surpasses all the others. To them I am the dearest beloved, and they
are very dear to (Me).
“All those who follow the spiritual path are
blessed. But the wise who are always
established in union, for whom there is no higher goal than (Me), may be
regarded as (My) very Self.” (v16-18).
“When a person is devoted to something with
complete faith, I unify his faith in that.”
(v21).
“Through lack of understanding, people believe
that I, the Unmanifest, have entered into some form. They fail to realize (My) true nature, which
transcends birth and death.” (v24).
“Delusion arises from the duality of attraction
aversion, Arjuna; every creature is
deluded by these from birth.” (v27).
--
Bhagavad Gita
Chapters
7
“With your
mind intent on (Me), Arjuna, discipline yourself with the practice of
yoga. Depend on (Me) completely. Listen, and I will dispel all your
doubts; you will come to know (Me) fully and be united with (Me).
“I will give
you both jnana and vijnana. When both these are (Realised), there is
nothing more you need to know.” (v1-2).
“Earth,
water, fire, air, akasha, mind, intellect, and ego—these are the eight
divisions of (My) prakriti.”
“But beyond
this I have another, higher nature, Arjuna; it supports the whole
universe and is the source of life in all beings.” (v4-5).
“There is
nothing that exists separate from (Me), Arjuna. The entire universe is
suspended from (Me) as (My) necklace of jewels.” (v7).
“Arjuna, I am
the taste of pure water and the radiance of the sun and moon. I am the
sacred word and the sound heard in air, and the courage of human beings.”
(v8).
“My eternal
seed, Arjuna, is to be found in every creature. I am the power of
discrimination in those who are intelligent, and the glory of the noble.”
(v10).
“The states
of sattva, rajas, and tamas come from (Me), but I am not in them.
“These three
gunas deceive the world: people fall to look beyond them to (Me), supreme
and imperishable.
“The three
gunas make up (My) divine maya, difficult to overcome. But they cross
over this maya who take refuge in (Me).” (v12-14).
“(Benevolent)
people come to worship (Me) for different reasons. Some come to the
spiritual life because of suffering, some in order to understand life;
some come through a desire to achieve life’s purpose, and some come who are men
and women of wisdom.
“Unwavering
in devotion, always united with (Me), the man or woman of wisdom surpasses all
the others. To them I am the dearest beloved, and they are very dear to
(Me).
“All those
who follow the spiritual path are blessed. But the wise who are always
established in union, for whom there is no higher goal than (Me), may be
regarded as my very Self.” (v16-18).
“When a
person is devoted to something with complete faith, I unify his faith in that.
“Then when
his faith is completely unified, he gains the object of his devotion. In
this way, every desire is fulfilled by (Me).
“Those whose
understanding is small attain only transient satisfaction: those who
worship the deities go to the deities. But (My) devotees come to
(Me).” (v21-23).
“Delusion
arises from the duality of attraction and aversion, Arjuna; every
creature is deluded by these from birth.
“But those
who have freed themselves from all wrongdoing are firmly established in worship
of (Me). Their actions are pure, and they are free from the delusion
caused by the pairs of opposites.” (v27-28).
--
Discussion Questions From Chapters 7 – 8
Amidst the notion of “thousands” searching for
spiritual aspiration, there is the consideration of how any person may
definitively know the actual circumstances of other individuals: that, for all any person knows, the entire
experience of this temporal realm of the Universe may be an intentional façade,
whereby all beings and phenomena are knowingly colluding with each other to
shape the experience and perception of an individual; whilst such may be extremely dubious (and
perhaps even self-involved), it also seems impossible to disprove; yet again, amidst the belief of an Omnipotent
phenomena (and presumably benevolent) manifesting all circumstances within the
Universe, this seems increasingly plausible, even if unexplainable; so amidst this consideration of even one’s
enemies intentionally behaving in such a manner to illicit a response from an
individual, what are lessons that an individual may discern in how to respond
to the thoughts, words, and deeds of others?
What is the nature of “akasha”? Is this effectively a physical phenomenon
(such as an expansive “air,” or is this an increasingly intangible and esoteric
phenomenon (such as “Heaven”)?
How do the 8 divisions of prakriti (and
particularly the first 5), compare with teachings, from the Upanishads,
regarding the basic elements of the Universe?
How does this compare with respective teachings from additional
religious traditions regarding the basic elements of the Universe? Is there any validity within the notion that,
within the physical Universe, there only exists 1.) matter (all material phenomena and chemicals,
including fire, air, water, earth/dust, and perhaps akasha), 2.) energy (an illusive phenomenon that
“animates” matter and facilitates motion), and 3.) “now” (the intangible
phenomenon of consciousness, thought, awareness, that may be considered as
including mind, intellect, ego, and perhaps akasha)?
From the teachings within Chapter 8, and
additionally, what is the confluence between the story of Creation, provided
within Beresheit (from the Torah), and the nature of the Creation described
within the Bhagavad Gita? How do these
also compare with respective teachings from the Koran and from the Buddha?
What are the distinctions between athyatma (the
presence of Brahman within each individual), and adhidaiva (Purusha), described
as the “eternal spirit”? Are these 2
distinct phenomena that simultaneously exist within an individual, and if so,
what is the nature of the interaction between these 2 phenomena and the
respective influences these 2 phenomena have within an individual?
What is the nature of “the Lord,” described
within Verse 8 and additionally? Is this
synonymous with “Brahman,” or is this applicable to the nature of existence of
Krishna, or is this a distinct phenomenon/being from either of these?
What is the nature of Brahma, amidst the
description of Brahman, and the additional Theological explanations within
Chapter 8?
Do Verses 24 and 25, regarding the “Northern
Path” and the “Southern Path,” have any intended, and/or effectual,
implications regarding the perception of individuals who are respectively
derived from geographically Northern and Southern locations?
--
Discussion
Questions From Chapters 7 – 8
How does the
element of the “source of life in all beings” compare and contrast with the 4
previous elements that Sri Krishna describes, and what is the nature of the
confluence of this phenomena with that of the entre 8 divisions of prakriti?
Sri Krishna
describes a person’s experience being manifest through the concentration of a
person’s Faith, and that many people seem to simply yearn for transient
phenomena and circumstances; within this consideration: what is the
quintessential “wish” or aspiration that an individual may maintain? And
how can that aspiration actually be manifested within this temporal
Realm? May it be considered that this aspiration already exists (perhaps
only as a semblance, even simply through the thought within a person’s
mind)? Amidst this, what is a person’s responsibility in further
manifesting this aspiration?
Amidst Sri
Krishna’s description of Brahman as the Ultimate Reality beyond the duality of existence
and abstinence from existence (and particularly amidst Sri Krishna’s
utilisation of the 1st person singular in communicating this
“Phenomenon” or as this “Phenomenon”), what is the accuracy (or lack thereof)
within depicting this Ultimate Reality as a character that resembles some form
of personification? What phenomenon is actually being referenced within
each of the occasions that the English word, “Lord,” is utilised in
translations of Sri Krishna’s teachings?
When
referencing the “darkness” of the night, and the “brightness” of the day, are
there any ethnic inferences that are intended, and/or historically inferred
from this apparent geography bias (comparing the North with the South)?
--
Digha Nikaya
Lakkhana Suttanta
Chapter 2
“Whereas
in whatsoever former birth, former state of being, former sojourning, brethren,
the Tathagata, then being human, was sincerely desirous of contemplating the
(benevolent) will of the folk, knew what each man was like, himself recognized
each, and knew his reputation and how he differed from others, and thus
distinguishing, he judged ‘This one deserves that; and this one again deserves that,’—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 these two Marks of the Superman, to wit, his
proportion have the symmetry of the banyan-tree; and standing without bending, he can touch
and rub his knees with both hands.”
(v1).
The
Buddha describes the fate of becoming a Universal Sovereign or a Buddha.
The
Buddha describes the circumstances regarding the signs of: having a front-half like a lion; an absence of a furrow between his
shoulders; and a bust equally round.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of supreme acuteness of taste.
The
Buddha describes the fate of becoming a Universal Sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of intensely blue eyelashes, and a mind like a cloud.
The
Buddha describes the fate of becoming a Universal Sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the sign
of a head like a turban.
The
Buddha describes the fate of becoming a Universal Sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of: having hair throughout the body, and
having a mole between the eyebrows.
The
Buddha describes the fate of becoming a Universal Sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of having 40 teeth, and having unbroken rows.
The
Buddha describes the fate of becoming a Universal sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of having a very long tongue, and having a pleasing, bird-like voice.
The
Buddha describes the fate of becoming a Universal sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the sign
of having jaws like a lion.
The
Buddha describes the fate of becoming a Universal sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
The
Buddha describes the connexion between righteous living and acquiring the signs
of having even and lustrous teeth.
The
Buddha describes the fate of becoming a Universal sovereign or a Buddha.
The
Buddha recites a poem regarding this teaching.
--
Does
the mere emergence of the Buddha signify the practise of a previous
transgression? What prompts a Buddha to
be summoned into existence, within which to begin? Why does a Buddha “become”?
What
tendency exists for followers of the Buddha to attempt to satisfy the
possession of the 32 signs of a “superman”?
And what potentially exists for these pursuits to exactly deter an
individual from otherwise proficiently adhering to additional (increasingly
direct, compassionate, and superceding) teachings of the Buddha?
--
Gospels
John 10
“So Jesus again said to them, ‘Truly,
(Truly), I say to you, I am the door of the sheep. All who came before me are thieves and
robbers; but the sheep did not heed
them. I am the door; if any one enters by me, he will be saved,
and will go in and out and find pasture.
The thief comes only to steal and kill and destroy; I came that they may have life, and have it
abundantly. I am the good shepherd. The good shepherd lays down his life for the
sheep. He who is a hireling and not a
shepherd, whose own the sheep are not, sees the wolf coming and leaves the
sheep and flees; and the wolf snatches
them and scatters them. He flees because
he is a hireling and cares nothing for the sheep.” (v7-13).
“I am the good shepherd; I know my own and my own know me, as (God)
knows me and I know (God); and I lay
down my life for the sheep. And I have
other sheep, that are not of this fold;
I must bring them also, and they will heed my voice. So there shall be one flock, one
shepherd. For this reason (God) loves
me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of
my own accord. I have power to lay it
down, and I have power to take it again;
this charge I have received from my (Progenerator).”
“The Jews answered him, ‘It is not for
a good work that we stone you but for blasphemy; because you, being a man, make yourself
God.’ Jesus answered them, ‘Is it not
written in your law, ‘I said, you are (deities)’? If he called them (deities) to whom the word
of God came (and scripture cannot be broken), do you say of him who the
(Creator) consecrated and sent into the world, ‘You are blaspheming,’ because I
said, ‘I am the Son of God’? If I am not
doing the works of my (Creator), then do not believe me; but if I do them, even though you do not
believe me, believe the works, that you may know and understand that (Deus) is
in me and I am in (Deus).’ Again they
tried to arrest him, but he escaped from their hands.” (v33-39).
--
Gospels
John 10
“Truly,
(Truly), I say to you, he who does not enter the sheepfold by the door but
climbs in by another way, that man is a thief and a robber; but he who
enters by the door is the shepherd of the sheep. To him the gatekeeper
opens; the sheep hear his voice, and he calls his own sheep by name and
leads them out. When he has brought out all his own, he goes before them,
and the sheep follow him, for they know his voice. A stranger they will
not follow, but they will flee from him, for they do not know the voice of
strangers.’” (v1-5).
“So Jesus
again said to them, ‘Truly, (Truly), I say to you, I am the door of the
sheep. All who came before me are thieves and robbers; but the
sheep did not heed them. I am the door; if any one enters by me, he
will be saved, and will go in and out and find pasture. The thief comes
only to steal and kill and destroy; I came that they may have life, and
have it abundantly. I am the (benevolent) shepherd. The (benevolent)
shepherd lays down his life for the sheep. He who is a hireling and not a
shepherd, whose own the sheep are not, sees the wolf coming and leaves the
sheep and flees; and the wolf snatches them and scatters them. He
flees because he is a hireling and cares nothing for the sheep. I am the
(benevolent) shepherd; I know my own and my own know me, as the (Creator)
knows me and I know the (Creator); and I lay down my life for the
sheep. And I have other sheep, that are not of this fold; I must
bring them also, and they will heed my voice. So there shall be one
flock, one shepherd. For this reason the (Creator) loves me, because I
lay down my life, that I may take it again. No one takes it from me, but
I lay it down of my own accord. I have power to lay it down, and I have
power to take it again; this charge I have received from my
(Creator).’” (v7-18).
Challengers
further question Jesus, and Jesus proclaims his descendency from Deus.
--
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 66: Al Tahrim The Prohibition
Sura 67: Al Mulk The Kingdom
“O
Prophet, why dost thou forbid thyself that which Allah has made lawful for
thee? (Searchest) thou to please thy
wives? And Allah is Forgiving,
Merciful.” (v1).
“Allah
indeed has sanctioned for you the expiation of your oaths; and Allah is your Patron, and (Allah) is the
Knowing, the Wise.
“And
when the Prophet confided an information to one of his wives—but when she
informed others of it, and Allah informed him of it, he made known part of it
and passed over part. So when he told
her of it, she said: Who informed thee
of this? He said: The Knowing, the One Aware, informed me.
“If you
both turn to Allah, then indeed your hearts are inclined to this; and if you back up one another against him,
then surely Allah is his Patron, and Gabriel and the righteous believers, and
the angels after that are the aiders.”
(v2-4).
“Blessed
is (Allah) in Whose hand is the (Sovereignty), and (Allah) is Possessor of
power over all things.
“Who
created death and life that (Allah) might try you—which of you is best in
deeds. And (Allah) is the Mighty, the
Forgiving,
“Who
created the seven heavens alike. Thou
seest no incongruity in the creation of the Beneficent. Then look again: Canst thou see any disorder?
“Then
turn the eye again and again—thy look will return to thee confused, while it is
fatigued,” (v1-4).
“Those
who fear their Lord in secret, for them is surely forgiveness and a great
reward.” (v12).
“And
conceal your word or manifest it, (Truly) (Allah) is Knower of that which is in
the hearts.” (v13).
--
Koran
Sura 68: Al Qalam The Pen
Sura 69: Al Haqqah The Sure Truth
“By the
inkstand and the pen and that which they write!
“By the
grace of thy Lord thou art not mad.
“And
surely thine is a reward never to be cut off.
“And
surely thou hast sublime morals.
“So
thou wilt see, and they too will see.``
“Which
of you is mad.
“Surely
thy Lord knows best who is erring from (Allah’s) way, and (Allah) knows best
those who go aright.
“So
obey not the rejectors.
“They
wish that thou shouldst be pliant, so they too would be pliant.
“And
obey not any mean swearer.
“Defamer,
going about with slander.
“Hinderer
of (benevolence), outstepping the limits, sinful.
“Ignoble,
besides all that, notoriously mischievous—
“Because
he posses wealth and sons.
“When
Our messages are recited to him, he says:
Stories of those of yore!”
(v1-15).
There
is the description of how transgressors respond to revelation and consequences.
“So
leave Me alone with him who rejects this announcement. We shall overtake them by degrees, from when
they know not.
“And I
bear with them, surely My plan is firm.
“Or
dost thou ask from them a reward, so that they are burdened with debt?
“Or is
the unseen with them so that they write it down?
“So
wait patiently for the judgment of thy Lord, and be not like the Companions of
the fish, when he cried while he was in distress.” (v44-48).
“The
sure Truth!
“What
is the sure Truth?
“And
what would make thee (Realise) what the sure Truth is?” (v1-3).
There
is reference to Ad and Thamud.
“On
that day you will be exposed to view—no secret of yours will remain
hidden.” (v18).
--
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”?
--
Discussion
Questions From Sura 68 Al Qalam (The Pen) And Sura 69 Al Haqqah (The Sure
Truth)
How may
the notion of “pliancy” be applicable to the frequent contemporary correlation
of political liberalism with efforts to be pluralism and interreligious
cooperation?
When
continually invoking Al Qayimah (the Day of Judgment), does this have a subliminal,
or other sub-conscious (or unconscious, perhaps through dreams and
additionally) affect, that subsequently influence the behaviour of individuals
within this temporal Realm? What are the
dynamics (amidst the message and the messengers) that makes such communication
so influential?
What is
the nature of a convert’s hold upon the previous conventional ascension
(socioeconomic class, position of authority, community standing, and
additionally) after the convert joins a new religious community? How do a religion’s teachings influence this
within each polarity and in between?
--
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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